Interpreters Aquila and Theodotion render it And this suits exactly with the Hebrew words whereas in the other Translation the Noun and Verb governed by it are of divers Numbers which though somtimes it be allowed yet is not to be supposed without necessity But this I submit to the learned and judicious but among the * Ch. 21. 10. righteous y Who are so far from making a mock of sin or excusing it that they do not allow themselves to commit it there is favour z They find favour both with God and men as this very word thus generally expressed is used Prov. 11. 27. because they make conscience of ordering their lives so that they offend neither God nor men or if they offend either they heartily repent of it so far are they from excusâ—…ng it or pleasing themselves with it Or there is good will as the word properly and usually is taken they have a real love and are ready to do all Offices of kindness one to another and therefore neither sin against others nor rejoice in the sins of others 10 The heart knoweth †Heb. the â—…itterness of his Soul his own bitterness a The sense of the Verse is this The inward griefs and joys of mens Hearts though somtimes they may be guessed at by outward signs yet are not certainly known to any but a mans sâ—…lf Compare 1 Cor. 2. 11. The scope of the Parable may be to keep men from murmuring under their own troubles or envying other mens happiness and a stranger b Any other Person without or beside a Mans self doth not intermeddle with his joy c Doth not partake of it nor understand it 11 The house d Their dwelling and family of the wicked shall be overthrown but the tabernacle e Which is a weak and poor and unstable thing soon reared up and soon taken down and is here opposed to the large and strong and magnificent House of wicked men of the upright shall prosper 12 * Ch. 16. 25. There is a way which seemeth right unto a man f There are some evil actions or courses which men may think to be lawful and good either through gross and affected ignorance or through partiality or self-flattery or through want of necessary diligence in examining them by the rule of God's will or word all which are culpable causes of the mistake and therefore do not excuse the error but the end thereof is the ways of death g The event sheweth that they were sinful and destructive 13 Even in laughter the heart is sorrowful and * Chap. 5. 4. the end of that mirth is heaviness h The outward signs of joy are commonly mixed with or end in real and hearty sorrow The design of the Proverb is to declare the vanity of all worldly joys and comforts and to teach men moderation in them and to persuade us to seek for more solid and durable joys 14 * Psa. 44. 18 The backslider in heart i He who departeth from God and from the way of his Precepts with all his Heart which implies the doing it upon deliberation with free choice and full purpose and customary practice as ungodly men commonly do and is opposed to the â—…lips of humane frailty for otherwise every sin is a revolt from God shall be * Ch. 1. 31. 12. 14. filled with his own ways k With the fruit of his ways or doings the punishment of his sins and a good man shall be satisfied from himself l i. e. From his ways as appears by the opposition from the pious temper of his own Heart which cleaveth to the Lord when the hearts of sinners forsake him and from the holy and righteous course of his life from which he shall receive unspeakable comfort and satisfaction both here and hereafter to all Eternity 15 The simple m Either the harmless Man or rather a foolish Man because he is opposed to the prudent believeth every word n Is easily deceived with the smooth words and fair pretences of false and deceitful men but the prudent man looketh well to his going o Either 1. to his own going as this is generally understood he ordereth his conversation and dealings in the World with due circumspection not considering so much what other men say as what he ought to do Or 2. to the going of the deceiver whose the word in the former clause is suppos'd to be So the sense is he judgeth of mens words and professions by their conversations which is a good rule 16 * Ch 22. 3. A wise man feareth p Trembleth at God's judgments when they are either inflicted or threatned and departeth from evil q From sin which is the procuring cause of all calamities but the fool rageth r Fretteth against God or is enraged against his Messengers who bring the threatning or disquieteth himself in vain Or transgresseth as this Verb in its simple form and first conjugation commonly signifies or goeth on in sin constantly and resolutely according to the Emphasis which this conjugation commonly adds to the simple Verb. And this is most fitly opposed to departing from evil as being confident is opposed to fearing and is confident s Secure and insensible of his danger till God's judgments overtake him 17 He that is soon angry dealeth foolishly t His passion hurries him into many rash and foolish speeches and actions and a man of wicked devices u One who suppresseth his passion but designeth and meditateth revenge watching for the fittest methods and opportunities of executing it is hated x Both by God and men as being most deeply malicious and like the Devil and most dangerous and pernicious to humane Society whereas men that are soon angry give a Man warning and are quickly pacified and therefore pitied and pardoned 18 The simple inherit folly y They possess it as their Inheritance or portion holding it fast improving it delighting and glorying in it In like manner David took God's Testimonies for his Heritage Psal. 119. 111. where the word is the same Withal he may imply that folly is Natural and Hereditary to them but the prudent are crowned with knowledg z They place their honour and happiness in a sound and practical and saving knowledge of God and of their own duty and therefore earnestly pursue after it and Heartily embrace it 19 The evil bow before the good a Giving honour to them and supplicating their favour and help either for supply of their wants as being brought low for their sins or for counsel or comfort or for their prayers to God for them and the wicked at the gates b As Clients and Petitioners and Beggers use to wait at the Doors and Houses of Great and Potent men The sense is Good men shall have the preeminency over the wicked oft-times in this life when God sees
others by it and therefore they most need this remedy 19 A brother offended r To wit by his Brothers unkindness or injury is harder to be won s Or is stronger which is sufficiently understood by the mention of a strong City to which he is compared such Ellipses being frequent in the Hebrew as hath been noted before than a strong city t Which is hardly to be conquered and their contentions are like the bars of a castle u Which are very strong and not to be broken and make the castle strong and hardly to be won The truth of this assertion is confirmed by the testimony of Aristotle and other learned Authors who affirm the same thing and the reason of it is evident because the nearness of the Relation greatly heightens the provocation and Love abused frequently turns to extream hatred 20 * Ch. 12. 14. 13. 2. A mans belly shall be satisfied with the fruit of his mouth x Wise and edifying discourses tend to the comfort and satisfaction of the Speaker as well as to the good of the Hearers and with the encrease of his lips shall he be filled 21 Death and life are in the power of the tongue y Are brought upon men by the good or bad use of their tongues and they that love it z Either 1. The Tongue that love and use much talking which is oft censured as a sin and a cause of mischief See Prov. 10. 19. Iam. 1. 19. Or 2. The use of their tongue in either of those ways which are plainly supposed in the former clause of the verse they who do not only speak well which a wicked man may somtimes do or speak ill which a good man may possibly do but do love and therefore accustom themselves to speak well or ill shall eat the fruit thereof a Shall receive either good or evil according to the quality of their Speeches 22 * Ch. 19. 14. Whoso findeth a Wife b Either 1. Simply a Wife for a Wife though she be not the best of kind is to be esteemed a blessing being useful both for society of life Gen. 2. 18. and for the mitigation of a mans cares and troubles and for the prevention of sins Or 2. Good Wife one that deserves the Name and performs the duty of that Relation a wise and worthy Wife as this word may seem to imply being deduced from the Hebrew word isch which somtimes notes a man of Eminency And this limitation and explication of the word may be gathered both from the following commendations which would hardly be given to a bad Wife and from the usage of Scripture in which this Ellipsis is frequent as a path or way is put for a good path or way Psal. 119. 1. Prov. 15. 10. an answer for a good answer Prov. 15. 23. a King for a good King Prov. 16. 10. 29. 4. a name for a good name Prov. 22. 1. Eccles. 7. 1. c. findeth a good thing c A singular Blessing and obtaineth favour of the LORD d Obtaineth her not by his own Wit or Art or Diligence but by Gods good Providence towards him which ordereth that and all other events as it pleaseth him 23 The poor useth intreaties e Humbly begs the favour of rich men as his necessities and occasions require it but the rich answereth * Jam. 2. 3. roughly f Speaketh proudly and scornfully either to the poor or to others that converse with him being puffed up with a conceit of his Riches and of his self-sufficiency 24 A man that hath friends g Heb. A man of friends either 1. Who desires the friendship of others Or 2. Who professeth friendship to others must shew himself friendly * Ch. 17. 17. and there is a friend that sticketh closer h To him that desires and needs his help who is more hearty in the performance of all friendly Offices than a brother CHAP. XIX 1 * Chap. 28. 6. BEtter is the poor that walketh in his integrity a Who is upright in his words and actions than he that is perverse in his lips b That useth to speak wickedly which proceeds from a wicked heart and is usually attended with an evil Life and is a fool c Is an Hypocrite or a wicked man for this is opposed to the upright man in the former clause yea though he be rich which is implied from the same clause 2 Also that the soul d Which is the principal cause and director of all mens actions be without knowledg e Without Wisdom or Prudence to discern his way and what and how he ought to act in his several cases and concernments it is not good f It is very evil and pernicious and he that hasteth with his feet g That rashly and headily rusheth into actions without serious consideration So two vices are here censured the want of Knowledg and the neglect or diâ—…use of Knowledg in a mans actions sinneth 3. The foolishness of man perverteth his way h Either 1. enticeth him to sin Or rather 2. Crosseth and blasâ—…eth his designs and enterprises and brings losses and miseries upon him and his heart fretteth against the LORD i He ascribes his unhappiness not to his own sin and folly which is the true cause of it but to God and his Providence against which he unjustly murmurs 4 * Ch. 14. 20. Wealth maketh many friends but the poor is separated from his neighbour k Is disowned and forsaken by those who are most obliged to help him 5 * Ver. 9. Exod. 23. 1. Deut. 19. 16 19. Ch. 6. 19. 21. 28. A false witness shall not be †Heb. held innocent unpunished l Though he escape the observation and punishment of men yet he shall not avoid the judgment of God and he that speaketh lies m That accustometh himself to lying either in judgment or in common conversation shall not escape 6 Many will entreat the †Heb. face favour of the prince n Or as others of the liberal or bountiful man which comes to the same thing for Kings were antiently called Benefactors Luk. 22. 25. and every man is a friend o Not sincerely as daily experience shews but in shew or profession or in the outward expressions of it whereby they may oblige him to †Heb. a man of gifts him that giveth gifts 7 * Ch. 14. 20. All the brethren p His nearest and dearest Relations who are oft called Brethren in Scripture by a common Synecdoche of the poor do hate him q i. e. Despise and shun him as men do any thing which they hate and as the following words explain it how much more do his friends r His former companions who in his prosperity professed friendship to him go far from him he pursueth them with words
because thy soul longeth to eat flesh thou mayest eat flesh whatsoever thy soul lusteth after 21 If the place which the LORD thy God hath chosen to put his name there be too far from thee ‖ In which case being obliged to carry their sacrifices to the place of worship that the blood might be there poured forth c. they might think themselves obliged for the same reason to carry their other cattel thither to be killed They are therefore released from all such obligations and left at liberty to kill them at home whether they lived nearer to that place or further from it onely the latter is here mentioned as being the matter of the scruple and as containing the former in it then thou shalt kill of thy herd and of thy flock which the LORD hath given thee as I have commanded thee l In such manner as the blood may be poured forth as above ver 16. and below ver 24. and thou shalt eat in thy gates whatsoever thy soul lusteth after 22 * Verse 15. Even as the ro-buck and the hart m As common or unhallowed food though they be of the same kind with the sacrifices which are offered to God is eaten so thou shalt eat them the unclean and the clean shall eat of them alike n Because there was no holiness in such meat for which the unclean might be excluded from it 23 * Verse 16. Onely †〈◊〉 bestrong be sure that thou eat not the blood for the blood is the †〈◊〉 soul. life o Of which see on Gen. 9. 4. Lev. 17. 11. The animal life depends upon the blood and thou mayest not eat the †〈◊〉 soul. life with the flesh 24 Thou shalt not eat it thou shalt pour it upon the earth as water 25 Thou shalt not eat it that it may go well with thee and with thy children after thee when thou shalt do that which is right in the sight of the LORD 26 Onely thy holy things p Mentioned before ver 6. 12 17. which thou hast consecrated to God which thou hast and thy vows thou shalt take and go unto the place which the LORD shall chuse 27 And * Lev. 1. 5 9 13. thou shalt offer thy burnt-offerings the flesh and the blood upon the altar of the LORD thy God and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God and thou shalt eat the flesh q Excepting what shall be burned to Gods honour and given to the Priest according to his appointment 28 Observe and hear all these words which I command thee that it may go well with thee and with thy children after thee for ever when thou dost that which is good and right in the sight of the LORD thy God 29 When the LORD thy God shall cut off the nations from before thee whither thou goest to possess them r Of which phrase see Deut. 9. 1. and 11. 23. and thou †Heb. inheritest or possessest them succeedest them and dwellest in their land 30 Take heed to thy self that thou be not snared s Drawn into their sin and ruine †Heb. after them by following them after that they be destroyed t i. e. By following the example they left when their persons are destroyed from before thee and that thou inquire not after their gods u Through curiosity to know their Gods and the manner of the worship lest thy vain and foolish mind be seduced by its speciousness or newness saying How did these nations serve their gods even so will I do likewise 31 Thou shalt not do so unto the LORD x Either 1. Not offer him that indignity and injury to worship other Gods together with him Or rather 2. Not worship him in such manner as they worshipped their Gods to wit by offering thy children to him as they did to their gods as it here follows or by thy own devises or superstitions as is implied ver 32. thy God for every †Heb. 〈◊〉 of the abomination to the LORD which he hateth have they done unto their gods for * Lev. 18. 21. and 20. 2. chap. 18. 10. Jer. 32. 35. even their sons and their daughters they have burnt in the fire to their gods 32 What thing soever I command you observe to do it * chap. 4. 2. Josh. 1. 7. Prov. 30. 6. Rev. 22. 18. thou shalt not add thereto nor diminish from it CHAP. XIII 1 IF there arise among you a i. e. One of your nation for such might be both seduced and afterward seducers a prophet or a dreamer of dreams b One that pretends himself to be one to whom God hath revealed himself either by visions or dreams See Numb 12. 6. and giveth thee a sign or a wonder c i. e. Shall foretell some strange and wonderful thing to come as appears from ver 2. as the true prophets used to do as 1 Sam. 10. 2 And * See chap. 18. 22. Jer. 28. 9. Mat. 7. 22. the sign or the wonder come to pass d Which God may suffer for the reason after mentioned whereof he spake unto thee saying e This word is to be joyned with the beginning of verse 1. If there arise among you a prophet or dreamer of dreams saving what here follows and giveth thee a sign c. to confirm his doctrine such transpositions are frequent Let us go after other gods which thou hast not known and let us serve them 3 Thou shalt not hearken to the words of that prophet e Not receive his doctrine though the sign come to pass For although when such a sign or wonder foretold did not follow or come to pass it was a sign of a false prophet as is said Deut. 18. 22. yet when it did come to pass it was no sufficient or infallible sign of a true one especially in such a case when he brings in new Gods The reason of the difference is because many causes must concurre to make a thing good and true but any one failure is sufficient to make a thing bad or false And particularly there are many signs yea such as men may think to be wonders which may be wrought by evil spirits God so permiting it for divers wise and just reasons not onely for the trial of the good as it here follows but also for the punishment of ungodly men who would not receive Divine Truths though attested by many evident and unquestionable miracles and therefore are most justly exposed to these temptations to believe lies or that dreamer of dreams for the LORD your God * 1 Cor. 11. 19. proveth you f i. e. Tryeth your faith and love and obedience examineth your sincerity by your constancy See Mat. 24. 24. 2 Thes. 2. 11. Rev. 13. 14. See on Gen. 22. 1. Deut. 8. 2 7. to know g That he
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
a long time in searching and judging to find them out And this and the other Acts mentioned in this Verse are to be understood of God solely and exclusively it being here as it is oft elsewhere in this Book sufficiently implied that this kind of divine Wisdom which consists in the accurate knowledge of all Gods Counsels and works is far above out of man's reach Man doth not see this Wisdom but only so far as God is pleased to reveal it to him and therefore he cannot declare it to others man did not prepare nor order nor contriâ—… it and therefore no wonder if he cannot search it out And so this is most fitly connected with the following Verse For as here he tells us what Wisdom is denied to man so there he informeth us what is granted to him 28. And a Or rather But For this is added by way of opposition to shew that mans Wisdom doth not lie in a curious enquiry into or an exact knowledge of the secret paths of Gods Counsel and Providence but in things of another and of a lower nature unto man b Unto Adam at first and in and with him to all his Race and Posterâ—…ty he said c i. e. God spake it partly and at first inwardly to the mind of Man in which God wrote this with his own Finger and engraved it as a first Principle for his direction and partly afterwards by the Holy Patriarchs and Prophets and other Teachers of his Church whom God sent into the World to teach men true Wisdom which accordingly they did not by acquainting the People with the secrets and intricacies of Gods Counsel and Providence but by declaring the revealed Will of God and instructing them in their duty towards God and Men making this their great if not only business to make men wise unto Salvation See Deut. 4. 6. 29. 29. behold d Which expression notes the great importance of this Doctrine and withal man's dulness and backwardness to apprehend and consider it and man's proneness to place his Wisdom in vain and curious speculations * 〈◊〉 〈◊〉 â—… 〈◊〉 Eccâ—… 1â—… 〈◊〉 the fear of the LORD e i. e. True Religion and the right Worship of God both inward and outward all which cometh under this name that is wisdom f In that only consists mans true Wisdom because that and that only is his duty and his safety and happiness both for this Life and for the next and withal this is attainable whereas the depths of Gods ways are unknown and unsearchable to humane or created Capacities and to depart from evil g i. e. From 〈◊〉 which is called evil eminently as being the chief if not the only Evil and the cause of all other evils and that which is constantly and immutably evil whereas afflictions are frequently made good and highly beneficial Religion consists of two Branches doing good and forsaking evil the former is expressed in the former clause of this Verse and the latter in these words is understanding h Is the best kind of Knowledge or Wisdom to which man can attain in this Life The same thing is here twice expressed in several Phrases And the design of Iob in this close of his Discourse is not only to shew the mistake and reprove the Arrogance and boldness of his Friends in prying into Gods secrets and passing such a rash censure upon him and upon Gods ways and carriage towards him but also to vâ—…ndicate himself from the imputation of Hypocrifie and Profaneness which they fastened upon him by shewing that he had ever esteemed it to be his best Wisdom and true Interest to fear God and to depart from evil CHAP. XXIX 1. MOreover Job †Heb. 〈◊〉 to 〈◊〉 up continued his Parable and said 2. Oh that I were as in months past as in the days when God preserved me a To wit from all those miseries which now I feel This he desires not only for his own Ease and comfort but also for the vindication of his Reputation and of the honour of Religion which suffered by his means For as his calamities were the only ground of all their hard Speeches and censures of him as a man for saken and hated by God so he rightly judged that this ground being removed and his prosperity restored his Friends would take it for a token of Gods favour to him and beget in them a milder and better opinion of him 3. When his ‖ Or 〈◊〉 Candle b i. e. His Favour and Blessing oft signified by the name light as his displeasure and a state of affliction is frequently called darkness shined upon my head c Or over my bead to comfort and direct me The ground of the Expression is this that lights used to be carried and set on high that men may make the better use of them as the Sun for that end was placed above us and when by his light I walked through darkness d I passed safely through many difficulties and dangers and common calamities which befell others who lived round about me and overcame those troubles which fell upon my self 4. As I was in the days of my youth e i. e. In my former and flourishing days which he calls the days of Youth because those are commonly the times of mirth and comfort as Old-age is called evil days Eccles. 12. 1. when the secret of God was upon my Tabernacle f When there was a secret Blessing of God upon me and my Family protecting directing and succeeding us in all our affairs which the Devil observed Ch. 1. 10. whereas now there is a visible curse of God upon me and mine 5. When the Almighty was yet with me g i. e. On my side whereas now he is against me and hath forsaken me when my Children h Or servants or both and therefore he useth this word which comprehends both were about me 6. When I washed my steps with ‖ butter i i. e. When I abounded in all sorts of Blessings which is oft signified by this or the like Phrases as Gen. 49. 11. Deut. 33. 24. Iob 20. 17. Psal. 81. 16. When I had such numerous Herds of Cattle and consequently such plenty of Butter that if I had needed it or been pleased so to use it I might have washed my Feet with it and the 〈◊〉 Rock poured †me out Rivers of Oil k When not only fruitful fields but even barren and rocky places such as that part of Arabia was where Iob lived yielded me Olive Trees and Oil in great plenty See on Deut. 32. 13. 〈◊〉 〈◊〉 17. 〈◊〉 〈◊〉 7. When I went out l From my dwelling to the gate m To wit of the City as the following words shew to the place of Judicature which was in the Gates as hath been oft observed through the City n Through that part of the City which was between
that Occasion to break forth into Prayer which also he continues in the following Verses Onely as he prays there for justification or Pardon of sin so here he prays for Renovation or Sanctification So his meaning is this Therefore as the Particle and is oft used as hath been shewed in the hidden Part do thou make me to know Wisdom Or thus thoâ—… wouldest have me know for Futures are oft taken Potentially as Psal. 118. 6. and Mat. 12. 25. Compared with Mark 3. 24. and elsewhere And Verbs which signifie making or causing are sometimes understood onely of the Will or Command as Ieroboam is said to make Israel to sin 1 Kings 14. 16. because he Commanded them to do so Hos. 5. 11. This I propose with Submission but if this Sence be admitted the last Clause of the Verse answers very well to the former as it doth in the foregoing and following Verses and every where in these Books For this thou wouldest have me know Answers to that thou willest or desirest and in the hidden part Answers to that in the inward Parts and Wisdom is the same thing for Substance with Truth onely called by another Name wisdom y i. e. True Piety and Integrity which is called Wisdom Iob 28. 28. Psal. 111. 10. and in many other Texts as sin on the contrary is commonly called as it really is Polly And to know Wisdom is here meant of knowing it Practically and Experimentally so as to approve and Love and Practise it as Words oâ—… knowledge are most frequently taken in Scripture and in other Authors 7. * Lev. 14. 6. Numb 19. 18. Purge me with hyssop z Or as with Hyssop the note of similitude being frequently understood As Lepers and other unclean Persons are by the appointment purified by thy use of Hyssop and other things Levit. 14. 6. Numb 19. 6. so do thou cleanse me a most Leprous and polluted Creature by thy Grace and by the Vertue of that Blood of Christ which is signified by those Ceremonial usages and I shall be clean wash me and I shall be * Isa. 1. 18. whiter than snow 8. Make me to hear joy and gladness a Send me glad Tidings of thy Reconciliation to me and by thy Spirit seal the Pardon of my sins to my Conscience which will fill me with joy that the bones which thou hast broken may rejoyce b That mine Heart which hath been sorely Wounded and Terrified by thy dreadful Message sent by Nathan and by the dismal Sentence of thy Law denounced against such Sinners as I am now by this Occasion brought home to my Conscience may be revived and Comforted by the Manifestation of thy Favour to my Soul 9. Hide thy face from my sins c Do not look upon them with an Eye of indignation and Revenge but forget and forgive them and blot out d See v. 1. all mine iniquities 10. Create in me a clean heart e Seeing I have not onely defiled my self by these actual sins but also have a most filthy Heart corrupted even from my Birth v. 5. which nothing but God's Almighty and Creating Power can purifie do thou Effectually work in me an Holy frame of Heart whereby both my inward filth may be Purged away and I may be prevented from falling into such actual and scandalous sins O God and renew f That good Temper which before this Apostacy I had in some measure be pleased graciously to restore it to me with Advantage ‖ Or a constant Spirit a right g Heb. Firm or Constant or Stedfast that I may not be so easily shaken and cast down by Temptation as I have been but that my Resolution may be more fixed and unmoveable spirit h Temper or Disposition of Soul or Spirit as the Word Spirit is very frequently used in Scripture within me i Heb. In my inward Parts He wisely strikes at the Root and Cause of all sinâ—…ul Actions 11. Cast me not away from thy presence k i. e. From thy Favour and Care and gracious Communion with thee and take not thy holy spirit l Thy sanctifying Spirit by which alone I can have Acquaintance and fellowship with thee from me 12. Restore unto me the joy of thy salvation m The Comfortable Sence of thy saving Grace and Help promised and vouchsafed to me both for my present and everlasting Salvation and ‖ Or lâ—…t 〈◊〉 free Or â—…ly Spirit uphold me uphold me n A weak and frail Creature never able to stand against Corruption and Temptation without thy powerful and gracious Succours with thy free o Or ingenuous or Liberal or Princely Which he seems to oppose to his own base and Illiberal and Dis-ingenuous and servile Spirit which he had discovered in his wicked and unworthy Practises and Desires a better Spirit even the Spirit of God which may free him from the Bondage of sin and inable and inâ—…line him freely and Cheerfully and constantly to run the way of Gods precepts See Exod. 35. 21. Psal. 110. 3. Rom. 8. 15 16. 2 Cor. 3. 17. spirit 13. Then will I teach transgressors thy ways p Either 1. Thy Will and their Duty and the way to their eternal Happiness Or rather 2. The manner of thy dealing with Sinners whom thou dost so severely Chastise for their sins and yet so graciously receive to Mercy upon their Repentances Both which I will shew them in my own Example which I will declare unto them although I shall therewith publish my own shame which I shall most willingly bear that I may in some measure repair the Injury which I have done to thee and others by my publick and scandalous Crimes and sinners shall be converted unto thee q And I perswade my self that my Indeavours shall not want Success and that either thy Justice and severity or thy Goodness and Clemency will bring them to Repentance 14. Deliver me from †Heb. Bloods blood-guiltiness r Heb. from Bloods because he had been the Cause of the Death not onely of uriah but of others of the Lords people with him 2 Sam. 11. 17. O God thou God of my salvation and my tongue shall sing aloud of thy righteousness s Either 1. Thy Faithfulness in making good thy Promises Or rather 2. Thy Clemency and Goodness as that Word is frequently used 15. O LORD open thou my lips t Which are shut with shame and Grief and Horror Restore unto me the Opportunity and Ability and Liberty which formerly I had of speaking to thee with Freedom and Boldness and Familiarity as this Phrase signifies Ezek. 3. 27. and 24. 27. Eph. 6. 19 20. and my mouth shall shew forth thy praise 16. For * 〈◊〉 50. 8. 〈◊〉 1. 11. â—…er â—… 22. Hos. 6. 6. thou desirest not sacrifice u Which is not to be understood absolutely and Universally as appears from v. 19. but
unclean see on chap. 7. 2. Levit. 11. 2. c. 21. And the Lord smelled †Heb. a savour of rest a sweet savour x i. e. Graciously accepted the Person and Faith and Praise-offering of Noah and was as well pleased therewith as men use to be with a sweet smell and the Lord said in his Heart y i. e. Determined within himself and expressed so much to Noah The Hebrew preposition el sometimes signifies in as Gen. 6. 6. 1 Sam. 27. 1. Others said to his Heart i. e. spake to the Heart of Noah who is mentioned ver 20. To speak to the Heart in Scripture use signifies to comfort I will not again curse the ground z i. e. The whole Earth with this kind of curse with another deluge Otherwise God doth not hereby tye his hands that he may not either destroy a particular Land by a deluge which hath been done since or destroy the World by Fire when he sees fit as he hath declared he will do any more for mans sake for the * Chap. 6. 5. Matth. 15. 19. imagination of mans Heart is evil a The reason is this since all mens Hearts are naturally corrupt and from that filthy spring wicked actions will be continually flowing forth into the World and consequently if I should be severe to punish men according to their sins I should do nothing but send one deluge after another Or these words may be joyned with the former and the sense may be this I will not again destroy the Earth with a deluge for mans sake or for mans sin or because the imagination c. i. e. because his heart is corrupt and his actions are agreeable to it which was the cause of the last deluge Or the particle chi may be rendred although as it is frequently taken as Exod. 5. 11. and 13. 17. and 34. 9. Ios. 17. 13. Psal. 25. 11. and 41. 5. and so the sense is plain I will not again destroy the Earth although the imagination c. i. e Although I have just cause to do so from his youth Neither will I again smite b i. e. Kill or destroy as the word smiting is taken Exod. 21. 18. Numb 14. 12. and 35. 16. Deut. 28. 22 27. Amos 4. 9. any more every thing living as I have done ‖ Or From his very childhood and infancy as the Chaldee and Greek interpreters Translate it 22. †Heb. as yet all the days of the Earth While the Earth remaineth c In this estate For though it seems probable that the substance of the Earth will abide for ever after the dissolution of the World by fire yet that will be in another manner and for other purposes and then there will be no need of Seed-time or Harvest c. Seed-time and Harvest and Cold and Heat and Summer and Winter and Day and Night d Which distinction in a manner ceased in the Ark the Heavens being covered and all its lights eclipsed by such thick and black Clouds as never were before noâ—… since shall not cease CHAP. IX 1. AND God blessed a i. e. Renewed the old blessing and grant made chap. 1. 28. which might seem to be forfeited and made void by mans sin and by Gods Judgment consequent upon it Noah and his Sons and said unto them * Chap. 1. 28. and 8. 17. be fruitful and multiply and replenish the Earth 2. And the fear of you and the dread of you shall be upon every Beast of the Earth and upon every Fowl of the Air upon all that moveth upon the Earth and upon all the Fishes of the Sea ‖ Before they loved and reverenced you as Lords and Friends now they shall dread you as Enemies and Tyrants into your hand are they delivered * For your use and service I restore you in part to that Dominion over them which you for your sins have forfeited 3. Every moving thing b Which is wholesome and fit for food and clean An exception to be gathered both from the nature of the thing and from the distinction of clean and unclean Beasts mentioned before and afterwards that liveth c This is added to exclude the use of those Creatures which either died of themselves or were killed by wild Beasts which is here forbidden implicitely and afterwards expresly See Exod. 22. 31. Levit. 22. 8. shall be meat for you d It is not a command that we must but a permission that we may eat of them A grant possibly given before the Flood but now expressed either because the former allowance might seem to be forfeited or because as men now grew more infirm and needed better nourishment so the Earth was grown more feeble by the Flood and its fruits yeilded less and worse nourishment even as the * Chap. 1. 29. green herb have I given you all things †Understand this with the limitation above mentioned The green Herbs were given before chap. 1. 29. 4. * Levit. 17. 14. Deut. 12. 23. Act. 15. 20. But Flesh with the †Heb. Soul Life thereof e i. e. Whilst it lives or taken from the Creature before it be quite dead Which was an antient practice and an effect either of luxury or cruelty which is the blood thereof f i. e. Which life or soul hath its seat in and its support from the blood and the spirits contained in it It is certain Blood is the thing which is here principally minded and forbidden and so the words may be thus translated and understood but flesh i. e. the Flesh of living Creatures hereby allowed you with the Life thereof that is to say with the blood thereof wherein its life consists Or But Flesh whilst it hath in it its Life or Soul or which is all one its Blood shall you not eat g God thought fit to forbid this partly that by this respect shewn to the blood of Beasts it might appear how sacred a thing the blood of man was and how much God abhorred the sin of Murther and principally because the Blood was reserved and consecrated to God as was the means of atonement for man which reason God himself gives Levit. 17. 11 12. and did in a special manner represent the Blood of Christ which was to be shed for the Redemption of mankind 5. And * Or For as the particle is oft taken This being the reason of the foregoing prohibition surely your blood of your †Heb. Souls Lives h Or Of your Souls i. e. Of your persons the word Soul being oft put for Person Or your Blood which is for your lives i. e. which by the spirits it generates is the great preserver and instrument of your lives and of all your vital actions and the great bond which ties your Souls and Bodies together The sense of the place is If I am thus carefull for the blood of Beasts
impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
mentioned v. 8. were to be decided And the High-Priest was commonly one of that number and may seem to be understood here under the Priests whereof he was the chief and unto the judg t This Iudge here is either 1. The supream civil Magistaate who was made by God the keeper of both Tables and was by his Office to take care for the right administration both of justice and of Religion who was to determine causes and suits by his own skill and authority in civil matters and by the Priests direction in spiritual or sacred causes But this seems obnoxious to some difficulties because this Judge was obliged to dwell in the place of Gods Worship which the civil Magistrate was not and oft times did not 2 This Judge is one whose Office it was to expound and teach others the Law of God as it here follows v. 11. therefore not the civil Magistrate Or 2. The High-Priest who was obliged to live in this place to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God And he may be distinctly named though he be one of the Priests partly because of his eminency and superiority over the rest of them as after all Davids enemies Saul is particularly mentioned Psal. 18. title and partly to shew that amongst the Priests he especially was to be consulted in such cases But this also seems liable to objections 1. That he seems to be included under that general expression of the Priests and Levites 2. That the High-Priest is never in all the Scripture called simply the Iudge but generally called the Priest or the High-Priest or chief-Priest or the like and it is most probable if Moses had meant him here he would have expressed him by some of his usual Names and Titles and not by a strange Title which was not likely to be understood 3. That divers controversies between blood and blood plea and plea stroke and stroke were not to be determined by the High-Priest but by other Persons as appears by Exod. 18. 22. Deut. 1. 16 17. Or 3. The Sanhedrim or Supreme Councel which as was said before consisted partly of Priests and partly of wise and learned persons of other tribes as is confessed by all the Iewish and most other writers And so this is added by way of explication partly to shew that the Priests and Levites here mentioned as the persons to whom all hard controversies are to be referred are not all the Priests and Levites which should reside in Ierusalem but onely such of them as were or should be Members of that great Councel by whom together with their fellow-Members of other Tribes these causes were to be decided partly to intimate that that great Councel which had the chief and final determination of all the abovesaid controversies was a mixed assembly consisting of wise and good men some Ecclesiastical and some Secular as it was most meet it should be because many of the causes which were brought unto them were mixed causes As for the Conjunctive particle and that may be taken either disjunctively for or as it is Exod. 21. 15 17. compared with Matt. 15. 4. and Numb 30. 5 6. compared with Matt. 12. 37. and Levit. 6. 3 5. 2 Sam. 2. 19. 21. or exegetically for that is or to wit as Iudg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sence may be the Priests the Levites or the Iudge as it is v. 12. or the Priests the Levites that is the Iudge or the Iudges appointed for this work And though the word Iudge be of the singular number and may seem to denote one person yet it is onely an Enallage or change of the number the singular for the plural Iudges which is most frequent as Gen. 3. 2 7. and 49. 6. 1 Sam. 31. 1. 1 King 10. 22. and 2 King 11. 10. compared with 2 Chron. 9. 21. and 23. 9. and in the Hebrew 1 Chron. 4. 42. where divers Officers are called one Head And so it is most probably here 1. Because the following words which belong to this run altogether in the plural number they they they c. here and v. 10 11. 2. Because here is the same Enallage in the other branch the same person or persons being called the Priests here and the Priest v. 12. 3. Because for the judge here is put the Iudges Deut. 19. 17. where we have the same phrase used upon the same or a like occasion the men between whom the controversie is shall stand before the Lord before the Priests and the Iudges which shall be in those dayes Nor is it strange but very fit and reasonable that so many persons being all united in one body and to give judgment or sentence by the consent of all or the greatest part should be here called by the name of one Iudge as indeed they were and for that reason the Priests are spoken of in the plural number because they were many as also the other members of that Assembly were and the Iudge in the singular number because they all constituted but one Judge that shall be in those dayes and enquire and they shall shew thee the sentence of judgment u Heb. The word or matter of judgment i. e. the true state and right of the cause and what judgment or sentence ought to be given in it 10 And thou shalt x i. e. Thou shalt pass sentence for he speaks to the inferiour Magistrates as was before noted who were to give sentence and came hither to be advised about it do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith as if they were to believe every thing which they should teach but onely of some particular matters of practise and strife between man and man to which it is plainly limited v. 8. And they are not here commanded to believe but onely to do which is thrice repeated according to all that they inform thee 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion that they were to do according to all that the Judge or Judges informed him And they seem to limit and regulate 1. The Judges in their sentence that they shall not upon pretence of this supreme Authority put into their hands presume to teach or direct otherwise than the Law prescribes 2. The people in their obedience that they shall not simply obey them in all things but so far forth as their sentence is according to the Law and Word of God but not when their commands are evidently contrary to Gods Law for then say even Popish Commentatours on this place they must obey God rather than Man And this
and so by preserving another Mans Name he should lose his own Or Secondly Because as his Inheritance would be but very little increased by this Marriage so it might be much diminished by being divided amongst his many Children which he possibly had already and might probably have more by Ruth redeem thou my right l Which I freely Renounce and Resign to thee to thy self for I cannot redeem it 7 * Deut. 25. 〈◊〉 Now this was the manner in former time in Israel concerning redeeming and concerning changing for to confirm all things m i. e. In all Alienation of Lands So that it is no wonder if this Ceremony differ a little from that Deut. 25. 9. because that concerned only one Case but this is more general Besides he pleads not the Command of God but only ancient Custom for this Practice a man plucked off his shoe and gave it to his neighbour n He who relinquished his right to another plucked off his own Shoe and gave it to him This was Symbolical and a significant and convenient Ceremony as if he said Take this Shoe wherewith I used to go and tread upon my Land and in that Shoe do thou enter upon it and take possession of it and this was a testimony in Israel o This was admitted for sufficient Evidence in all such Cases 8 Therefore the kinsman said unto Boaz Buy it for thee so he drew off his shoe 9 ¶ And Boaz said unto the elders and unto all the people Ye are witnesses this day that I have bought all that was Elimelechs and all that was Chilions and Mahlons of the hand of Naomi 10 Moreover Ruth the Moabitess the wife of Mahlon have I purchased to be my wife to raise up the name of the dead upon his inheritance that the name of the dead be not cut off from among his brethren and from the gate of his place p i. e. From among the Inhabitants dwelling within the Gate of this City which was Bethlehem-Iudah ye are witnesses this day 11 And all the people that were in the gate and the elders said We are witnesses The LORD make the woman that is come into thine house like Rachel and like Leah q Amiable and Fruitful Those two are singled out partly because they were of a Foreign and Heathenish Original and yet ingrafted into Gods people as Ruth also was and partly because of that singular Fertility which God vouchsafed unto them above their Predecessors Rachel and Leah Rachel is placed before Leah because she was his most Lawful and only Intended and Chosen and best-Beloved Wife which two did build the house r i. e. Increase the Posterity See Gen. 16. 2. Exod. 1. 21. of Israel and ‖ Or get 〈◊〉 riches or power do thou worthily in Ephratah s Two Names of one and the same Place of which see on Ruth 1. 2. and ‡ Heb. proclaim thy name be famous in Bethlehem s Two Names of one and the same Place of which see on Ruth 1. 2. 12 And let thy house be like the house of Pharez t As honourable and numerous as his Family was whom though he also was Born of a stranger God so far Blessed that his Family was one of the five Families to which all the Tribe of Iudah belonged and the Progenitor of the Inhabitants of this City * Gen. 38. 〈◊〉 1 Chron. â—… â—… Matth. 1. 3. whom Tamar bare unto Judah of the seed which the LORD shall give thee of this young woman 13 ¶ So Boaz took Ruth u Which he might do though she was a Moabite because the Prohibition against Marrying such is to be restrained to those who continue in the Heathenish estate as is evident from the reason of it Whereas Ruth as a sincere Proselyte and Convert to the God and Faith of Israel and she was his wife and when he went in unto her x i. e. Had Conjugal Converse with her See Gen. 6. 4. the LORD gave her conception y i. e. Strength to Conceive and Retain Seed and in due time she bare a son 14 And the women said unto Naomi Blessed be the LORD which hath not ‡ Heb. caused to cease unto thee left thee this day without a ‖ Or redeemer kinsman z Which is understood Either First Of the Son new Born Or rather Secondly Of Boaz For the Name of Goel which is Translated Kinsman or Redeemer is never that I know of given to the Child Born but always to the Person Begetting him of his Brother's or near Kinsman's Wife And whereas it is Objected That there was no Cause for this Congratulation at this time in reference to Boaz because that was done divers Months before this time It may be Replied That the Memory of that generous Action was revived upon this occasion and therefore is fitly mentioned as the foundation of this Childs Birth and this happy effect justly leads them to the Cause and Original of it which was this that Boaz had shewed himself to be a Kinsman or Redeemer not only in Name and Title as the other Kinsman was v. 6. but in Truth and Reality The words may be rendred Which hath not made or suffered thy Kinsman to fail to thee i. e. To neglect or refuse the performance of his Duty to thee and thine as the other Kinsman did that his name may be famous in Israel a Heb. and his Name shall be famons in Israel for this Noble and Worthy Action wherein he gave so great an Example of Piety Charity Humility and self-Denial 15 And he shall be unto thee a restorer of thy life b i. e. Of the comfort of thy life which was in a great measure dead and gone and ‡ Heb. to nourish a nourisher of ‡ Heb. thy gray hairs thine old age for thy daughter in law which loveth thee which * 1 Sam. 1. 8. is better to thee than seven sons hath born him c To wit a Son the Pronoun for the Noun understood which is frequent in the Hebrew Tongue Or Hath born to him i. e. to thy Kinsman to wit a Son which is easily understood and so the Pronoun affix is put for the separate of which there are Instances as Ios. 15. 19. 1 King 19. 21. Iob 31. 37. Ezek. â—…9 3. 16 And Naomi took the child and laid it in her bosom and became nurse unto it 17 And the women â—…er neighbours gave it a name d i. e. They gave her advice about the Name for otherwise they had no power or right to do so saying There is a son born to Naomi and they called his name Obed e A servant to wit to thee to nourish and comfort and assist thee which Duty Children owe to their Progenitors he is the father of Jesse the father of David 18 ¶ Now these are the generations of Pharez * 1 Chron. 2.
Behold the arrows are on this side of thee take them then come thou for there is peace to thee and ‡ Heb. not any thing no hurt as the LORD liveth 22 But if I say thus unto the young man Behold the arrows are beyond thee go thy way for the LORD hath sent thee away r Take this for an intimation of Gods Providence that thou shouldest keep away from the Court. 23 And as touching * Vers. 14 15. the matter which thou and I have spoken of behold the LORD be ‡ witness between thee and me for ever 24 ¶ So David hid himself in the field s To wit at the time appointed for it seems probable that he went first to Bethlehem as he bad Ionathan tell his Father v. 6. and thence returned to the Field when the occasion required else we must charge him with a downright Lie which ought not to be imagined without any apparent cause concerning so good a Man especially in so distressed and dangerous a Condition And why should he hide himself there so long before the time when Ionathan was to come thither to inform him Nor were there any need of appointing a certain time to meet if David were there all the while and when the new moon was come the king sat him down to eat meat 25 And the king sat upon his seat as at other times even upon a seat by the wall and Jonathan arose t To wit from his seat where he was sat next to the King whence he arose and stood up at Abner's coming to do Honour to him who was his Fathers Cousin and the General of the Army and Abner sat by Sauls side and Davids place u Which seems to have been next to Abner on the same side with him was empty 26 Nevertheless Saul spake not any thing that day for he thought something hath befallen him x Some accident which hath rendred him unclean and so unfit to partake of this Feast which consisted in part of the remainders of these Peace-offerings according to the Law Levit. 7. 20. Unfit also to come into any company much more into the Kings company lest he should Pollute them also See above on v. 5. See also Levit. 11. and 15. he is not clean surely he is not clean 27 And it came to pass on the morrow which was the second day of the month y Or on the mâ—…rrow of the new mâ—…en being the second day Either 1. of the Three days appointed v. 5 19. Or 2. of the Feast Or 3. of the Month. that Davids place was empty and Saul said unto Jonathan his son z Who was Davids friend and best knew his mind and his ways Wherefore cometh not the son of Jesse a So he calls him in Scorn and Contempt to note the meanness of his Original and as not deigning to call him by his proper Name See below Chap. 22. 9. and 25. 10. to meat neither yesterday nor to day b For the Uncleanness which came by some chance usually lasted but for one day See Levit. 11. 28 And Jonathan answered Saul David â—…arnestly asked leave of me to go to Bethlehem 29 And he said Let me go I pray thee for our family hath a sacrifice in the city and my brother he hath commanded me to be there c Either in his Fathers name or in the right of the First-born one branch of which was Authority over his Brethren in all the concerns of the Family whereof this was one and now if I have found faâ—…our in thine eyes let me get away I pray thee and fee my brethren therefore he cometh not to the kings table 30 Then Sauls anger was kindled agaâ—…nst Jonathan and he said unto him ‖ Or 〈◊〉 â—…verse 〈◊〉 ‡ Heb. 〈◊〉 〈◊〉 perverse rebellion Thou son of the perverse rebellious woman d This base Temper of thine thou hadst not from me but from thy Mother of whose perverseness I have had so much experience Or thou son of preverse rebellion i. e. Thou preverse and rebellious Son Or thou most perverse rebel For in the Hebrew Language the Word Son thus used is an Aggravation of a Man's Crime and notes one who is extraordinarily addicted to it Thus he calls him because he hid and preserved that man whom the King had commanded to be brought forth that â—…e might be slain do not I know that thou hast chosen the son of Jesse to thine own confusion e For it will be a horrible shame and reproach unto thee that David by his crafty Insinuations and fair Pretences should Cheat thee of thy Kingdom and unto the confusion of thy mothers nakedness f Men will conclude That thy Mother was a Whore and Thou a Bastard and that thou hast no Royal Blood in thy Veins that canst so â—…amely give up thy Crown to so contemptible a Person 31 For as long as the son of Jesse liveth upon the ground thou shalt not be stablished nor thy kingdom g Thus he grosly mistakes the cause of Ionathan's loss of the Kingdom which was not Davids Art but Saul's Sin and vainly indeavours to prevent Gods Irrevocable Sentence wherefore now send and fetch him unto me for he ‡ Heb. is 〈◊〉 son of 〈◊〉 shall surely die 32 And Jonathan answered Saul his father and said unto him Wherefore shall he be slain what hath he done 33 And Saul cast a javelin at him to smite him h i. e. To Wound him though not to smite him even to the wall as he designed to do to David Chap. 19. 10. whereby Jonathan knew that it was determined of his father to slay David 34 So Jonathan arose from the table in fierce anger and did eat no meat the second day of the month for he was grieved for David because i Or and because for this is a second cause of his Grief The Conjunction and is oft-times omitted and to be supplyed as Psal. 33. 2. and 144. 9. Ios. 63. 11. Habak 3. 11. his father had done him shame 35 ¶ And it came to pass in the morning k To wit of the third day appointed for this Work v. 5. that Jonathan went out into the field at the time appointed with David and a little lad with him 36 And he said unto his lad Run find out now the arrows which I shoot And as the lad ran he shot an arrow ‡ Heb. 〈◊〉 〈◊〉 over him beyond him 37 And when the lad was come to the place l i. e. Near to the place Or And the lad went or was going on to the place for the words following shew that he was not yet come thither The Hebrew Verb bo which properly signifies to come sometimes signifies to go as here and Ruth 3. 7. and Ionah 1. 3. of the arrow which Jonathan had shot Jonathan cried after the lad and said Is not the arrow beyond thee 38 And
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
beards e Partly that he might compel them to bear a part in their mourning and that in such a way as was usual with them but forbidden to the Israelites Levit. 19. 27. Deut. 14. 1. which probably was not unknown to them and partly to fasten this as a reproach upon them and to make them ridiculous and contemptible Compare Isa. 20. 4. and 47. 2. and 50. 6. and cut off their garments in the middle even to their buttocks f This was worse than the former because the Israelites wore no Breeches and so their nakedness was hereby uncovered Compare Isa. 20. 4. and sent them away 5 ¶ When they told it unto David He sent to meet them g He sent them Clothes and other necessaries because the men were greatly ashamed and the king said Tarry at Jericho h Both because this was one of the first places which they came to in Canaan and because it was now a very obscure Village and therefore fittest for them in their circumstances for it was not built as a City till after this time 1 King 16. 34. until your beards be grown i For the want or loss of Beards was esteemed a reproach among the Israelites and then return 6 ¶ And when the children of Ammon saw that they stank before David the children of Ammon sent and hired the Syrians of Beth-Rehob k Near Hamath Numb 13. 21. and the Syrians of Zoba l Of which see 1 Sam. 14. 47. and 2 Sam. 8. 3. twenty thousand footmen and of king Maacah m i. e. Of that part of Syria which was under King Maachah for Syria was a large Country and there were divers Kings in the several parts of it This part was near Gilead See Deut. 3. 14. a thousand men and of Ishtob n Or of the men of Tob the Country where Iepthah dwelt Iudg. 11. 3. Besides these they hired others out of Aram Naharaim or Mesopotamia as appears from 1 Chron. 19. 6. and Psal. 60. title And all these were forward enough to Combine against David both to revenge their former losses and reproaches and to give check to his growing greatness twelve thousand men 7 And when David heard of it he sent Joab and all the host of the mighty men o Chusing wisely to carry the War into their Country rather than to expect it in their own 8 And the children of Ammon came out and put the battel in aray at the entring in of the gate p To wit of Medeba as it is expressed 1 Chron. 19. 7. which was a frontier City See Numb 21. 30. This place they chose for the Fight that they might both defend that City and their Country whereof that was the entrance and if need were might retreat into it and the Syrians of Zoba and of Rehob and Ishtob and Maacah were by themselves in the field q That by their numerous Forces they might fall upon the Israelites on the other side 9 When Joab saw that the front of the battel was against him before and behind he chose of all the choice men of Israel and put them in aray against the Syrians r Which were the most valiant and expert Soldiers 10 And the rest of the people he delivered into the hand of Abishai his brother that he might put them in aray against the children of Ammon 11 And he said If the Syrians be too strong for me then thou shalt help me but if the children of Ammon be too strong for thee then I will come and help thee 12 Be of good courage and let us play the men for our people s For the preservation of our selves and all our Brethren from that utter ruin which our Enemies design for us Our War is not vainly undertaken to enlarge our Empire or Glory but for our own just and necessary defence and therefore we may hope for Gods Blessing and assistance it it and for the cities of our God s Which are devoted to his Worship and Service and therefore he will plead their cause against his Enemies and the LORD do that which seemeth him good t Let us do our parts and quietly refer our selves and the event to Gods good pleasure which we have no reason to distrust 13 And Joab drew nigh and the people that were with him unto the battel against the Syrians u He prudently falls upon them first because they were but mercenaries and not concerned so much in the Success as the Ammonites were all whose interest lay at stake and therefore not likely to venture too far in their defence and they fled before him 14 And when the children of Ammon saw that the Syrians were fled x In whose numbers and prowess they had the most confidence then fled they also before Abishai and entred into the city so Joab returned from the children of Ammon y Not judging it convenient or safe to pursue them because the Forces were not utterly ruined but onely dispersed and put to flight and so might easily rally together and came to Jerusalem 15 ¶ And when the Syrians saw that they were smitten before Israel they gathered themselves together z Partly to wipe out the stain of Cowardize which they had now contracted partly to prevent that vengeance which they supposed David would execute upon them for their last attempt and partly to shake off the Yoke that David had lately put upon them 16 And Hadarezer a The same with Hadadezer chap. 8. 3. sent and brought out the Syrians that were beyond the river b Who having engaged themselves in the former expedition as was noted before were now obliged to proceed in their own defence being also perswaded and hired to this second Expedition v. 19. and they came to Helam and Shobach c Or Shophack 1 Chron. 19. 16. the captain of the host of Hadarezer went before them 17 And when it was told David he gathered all Israel d i. e. The Chosen and Valiant Men pickt out of all Israel together and passed over Jordan and came to Helam and the Syrians set themselves in aray against David and fought with him 18 And the Syrians fled before Israel and David slew the men of seven hundred chariots e Heb. seven hundred chariots i. e. The Men belonging to them that Fought in or with them as plainly appears 1. Because the Men onely and not the Chariots were capable of being killed as these are said to have been 2. Because it is thus explained in the Book of Chronicles which was written after this Book for this end to Explain what was dark or doubtful and to supply what was omitted here where instead of these Words are seven thousand men which Fought in Chariots 1 Chron. 19. 18. And this is a very common Metonymy of which See above Chap. 8. 4. and the Notes on 1 Sam. 13. 5. Although there might be
that the avenger of Blood should not implacably persist in seeking revenge and that the manslayer should be spared Or rather thus but thinketh thoughts or but hath designed or therefore he intendeth that he who is banished to wit Absalom be not always expelled or banished from him i. e. from God and from his People and from the place of his Worship but that he should return home to him So the sense is That God by sparing Absaloms life in the midst of dangers did sufficiently intimate that he would in due time bring him back to his Land and People Even as in our Days and Land Gods miraculous preservation of the Life of our present Sovereign in so many and great dangers was a pledge and presage that God intended sooner or later to restore him to his Kingdoms 15 Now therefore that I am come to speak of this thing unto my lord the king it is because the people have made me afraid d The truth is I was even forced to this bold Address to thee by the disposition and condition of thy people who are discontented at Absalom's perpetual banishment and full of fears either lest upon thy death which none knoweth how soon it may happen they should be involved in a Civil War about thy Successor or lest in the mean time if Absalom by his Father-in-laws assistance invade the Land and indeavour by force to regain and secure his right to the Succession the people who have a great opinion of him and kindness for him and think he is very hardly used should take up Arms for him or lest he who is thy Heir and Successor should by continual and familiar conversation with Heathens be insnared in their Errors or alienated from the true Religion and from Gods Worship from which he is now utterly excluded and thy handmaid said e Or therefore thy handmaid said either within my self i. e. I intended or to the people to quiet them I will now speak unto the king it may be that the king will perform the request of his handmaid 16 For the king will hear f For I know the King is so wise and just that I assure my self of Audience and Acceptation Which expectation of hers is cunningly insinuated here that the King might conceive himself obliged to answer it and not to disappoint her hope nor to forfeit that good opinion which his Subjects now had of him to deliver his handmaid out of the hand of the man g To grant my request concerning my Son and consequently the peoples Petition concerning Absalom that would destroy me and my son h Implying that her life was bound up in the life of her Son and that she could not out-live his death and supposing it is like that it might be David's case also and would therefore touch him in a tender part though it were not proper to say it expresly and thereby suggesting that the tranquillity safety and comfort of the people of Israel depended upon Absalom's Restitution and the settlement of the Succession in him together out of the inheritance of God i i. e. Out of that Inheritance which God hath given to me and mine or out of that Land which God gave to his people to be their Inheritance and Possession and in which alone God hath settled the place of his Presence and Worship Whereby she intimates the danger of Absalom's living in a state of separation from God and his House and amongst Idolaters 17 Then thine handmaid said The word of my lord the king shall now be ‡ Heb. for rest comfortable k I doubt not the King will give a gracious and satisfactory Answer to my Peâ—…tion for as an angel of God l To wit 〈◊〉 Wisdom and Justice and Goodness so is my lord the king ‡ Heb. to hear to discern good and bad m To hear and judge of Causes and Requests whether they be just and good and fit to be granted as mine is or unrighteous and unreasonable 〈◊〉 fit to be rejected 〈◊〉 〈◊〉 〈◊〉 confidence in the Justice of her Cause and thereby confirms the King in his purpose and promise to grant her Request and withal arms the King against the suggestions of them who should advise him to a rigorous execution of Gods Law against Absalom and be ready to censure him for restoring Absalom and this for want of that Angelical Wisdom which the King had who wisely considered many things far above their reach therefore n Because thou art so wise and just and pitiful and gracious to those who in strict Justice deserve punishment the LORD thy God will be with thee o God will own and stand by thee in this thy act of Grace or God will prosper thee in thy enterprizes or at least not be offended with thee 18 Then the king answered and said unto the woman Hide not from me I pray thee the thing that I shall ask thee And the woman said Let my lord the king now speak 19 And the king said Is not the hand of Joab with thee in all this p Hast thou not said and done this by Ioab's direction and contrivance And the woman answered and said As thy soul liveth my lord the king none can turn to the right hand or to the left from ought that my lord the king hath spoken q As the King is so wise that no man can deceive him by any turnings or windings to the right or left hand but he quickly searcheth out the truth in every thing so it is a folly to dissemble or go about to conceal it it is even so thou hast now discovered the truth of this business for thy servant Joab he bade me and he put all these words in the mouth of thine handmaid r To wit for the scope and substance of them but not as to all the expressions which she used for these were to be varied as the Kings answer gave occasion which also she did with singular prudence 20 To fetch about this form of speech s i. e. To propose mine and his and the peoples desire of Absalom's restitution in this parabolical manner in mine and my Sons person hath thy servant Joab done this thing and my lord is wise according to the wisdom of an angel of God to know all things that are in the earth t Or in this Land in all thy Kingdom all the counsels and devices of thy Subjects which have any relation to thee or thy affairs 21 ¶ And the king said unto Joab Behold now I have done this thing u In compliance with thy desire although in truth it was according to his own desire He overlooks the Woman in this grant because she was but Ioab's Instrument in it go therefore bring the young man x By which expression he mitigates his Crime as being an act of youthful heat and folly and rashness Absalom again 22 And
came to the king and told him and when he had called for Absalom he came to the king and bowed himself on his face to the ground before the king and the king kissed Absalom k In testimony of his thorough Reconciliation to him Which Absalom did very ill requite as the next Chapter manifesteth CHAP. XV. AND it came to pass after this that Absalom * 1 King 1. 5. prepared him charets and horses and fifty men to run before him a As being the Kings eldest Son now Amnon was dead for Chileab who was his eldest Brother 2 Sam. 3. 3. was either dead or manifestly uncapable of the Government And this course he knew would draw the eyes and minds of people to him and make them conclude that David intended him for his Successor 2 And Absalom rose up early b Thereby making a shew of self-denial and diligence and solicitude for the good of the publick and of every private person as he had opportunity and stood beside the way of the gate c Either First Of the Kings Palace Or rather Secondly Of the City for that was the place of Judicature or Iudgment for which these Men came and it was so that when any man that had a controversie ‡ Heb. to 〈◊〉 came to the king for judgment then Absalom called unto him d Preventing him with the offers of his assistance and said Of what city art thou e As if he were ready to make particular enquiry into the state of his cause And he said Thy servant is of one of the tribes of Israel f Or rather of one City which word is easily understood out of the foregoing question of the tribes of Israel i. e. of an Israelitish City either this or that of such or such a City 3 And Absalom said unto him See thy matters are good and right g Upon some very flight hearing of their case he approved it that he might oblige all but ‖ Or none will hear thee from the King downward there is no man deputed of the king to hear thee h To wit none such as will do thee Justice The other Sons and Relations of the King and the rest of the Judges and Rulers under him and them are wholly corrupted and swayed by favour or bribes or at least not careful and diligent as they should be and my Father being grown in years is negligent of publick affairs leaving them wholly to their conduct 4 Absalom said moreover O that I were made judge in the land i For the King had onely restored Absalom to favour but thought not fit to put him into any place of Power and Trust. that every man k I should refuse no man and decline no pains to do any man good So he pretends to a very publick spirit which hath any suit or cause might come unto me and I would do him justice 5 And it was so that when any man came nigh to him to do him obeisance he put forth his hand and took him and kissed him l Putting on the Garb of singular humanity and good will to all men For that seems to have been a Ceremony in frequent use in those times of shewing respect as pulling off the hat and bowing or imbracing is at this day with us 6 And on this manner did Absalom to all Israel that came to the king for judgment so Absalom stole the hearts of the men of Israel m i. e. He secretly and subrilly undermined his Father and robbed his Father of the good opinions and affections of his people that he might gain them to himself by such insinuations into their affections by his plausible and over-civil carriage 7 ¶ And it came to pass after forty years n Quest. Whence are these to be computed Ans. Not from Absalom's Birth for he was Born in Hebron some considerable time after David had begun his Reign 2 Sam. 3. 3. much less from the time of his Vow made or of his return from Banishment but either first from the time of David's election or designation to the Kingdom 1 Sam. 16. 13. Or Secondly From the beginning of Saul's Reign which being a Solemn time and observable for the change of the Government in Israel might very fitly be made an Epocha from which the computation or account of times begin as the Greeks and Romans began their accounts in the same manner and upon the same ground Or rather Thirdly From the beginning of David's Reign who Reigned 40 Years and so the words may be rendred about or towards the end of forty years i. e. in the beginning of the fortieth Year And so this very Phrase is used Deut. 15. 1. At the end of every seven years i. e. in the seventh Year even from the beginning of it as is manifest and confessed So in a like expression After three days will I rise again Mark 8. 31. i. e. on the beginning of the third day when Christ did rise the number of three days being then compleated when the third day is begun And the 40 Years are here expressed as one motive or inducement to Absalom to Rebel because now his Fathers end grew near and one of the Hebrew Doctors affirms that there was a tradition or rumour or prediction that David should Reign but 40 Years And Absalom might easily understand that David intended to decline him and to make Solomon his Successor as well by the conscience of his own wickedness and unfitness for so great a trust as by that eminent Wisdom and Piety which appeared in Solomon in his tender Years and that great respect and affection which his Father must needs have and manifest to him upon this account and by that Promise and Oath given to Bathsheba concerning his Succession mentioned 1 King 1. 30. but made before that time which also might come to Absalom's ear Against this opinion two things are Objected First That David was in the time of this Rebellion a strong Man for he Marched on Foot v. 30. whereas in his last Year he was very infirm and bed-rid Secondly That after this Rebellion was ended divers other things happened as the three Years Famine 2 Sam. 21. 1. and other things following in the History But it may be Answered to the first That David might in the beginning of his last Year have so much strength and vigour left as to March on Foot especially when he did so humble and afflict himself as it is apparent he did v. 30. and yet through his tedious Marches and the tormenting Cares Fears and Griess of his Soul for Absalom might be so strangely and suddenly impaired as in the end of the same Year to be very feeble and bed-rid it being a very common accident especially in old Men and upon extraordinary occasions to languish and decline exceedingly and to fall from some competent degree of health and vigour to be very infirm and bed-rid
10. behold Hushai * Josh. 16. 2. the Archite came to meet him with his coat rent and ashes upon his head 33 Unto whom David said If thou passest on with me then thou shalt be a burden unto me m. Increasing my Charge and Care and Sorrow for what may befall thee and being but of little use to me for it may seem he was an Old Man and fitter for Counsel than for War 34 But if thou return to the City and say unto Absalom I will be thy servant O king as I have been thy fathers servant ‖ Or heretofore hitherto so will I now also be thy servant n i. e. As faithful to thee as I have been to thy Father which he neither was nor ought to be And therefore the profession of this was great dissimulation and David's suggesting this crafty Counsel may be reckon'd amongst his Errors which proceeding from a violent Temptation and his present and pressing Straits God was pleased mercifully to Pardon and to direct this Evil Advice to a Good End then mayest thou for me defeat the counsel of Ahithophel 35 And hast thou not there with thee Zadok and Abiathar the priests therefore it shall be that what thing soever thou shalt hear out of the kings house thou shalt tell it to Zadok and Abiathar the priests 36 Behold they have there * Ver. 27. with them o Not in Ierusalem but in a place near to it to which they could easily send upon occasion See Chap. 17. 17. their two sons Ahimaaz Zadoks son and Jonathan Abiathars son and by them ye shall send unto me every thing that ye can hear 37 So Hushai Davids friend came unto the city and Absalom came into Jerusalem CHAP. XVI AND when David was a little past the top of * Chap. 15. 35 the hill behold * Chap. 9. 2. Ziba a A Crafty Man who being perswaded that God would in due time appear for the Righteous Cause of so good a King and scatter the Cloud which was now upon him takes this occasion to make way for his future Advancement the servant of Mephibosheth met him with a couple of Asses sadled and upon them two hundred loaves of bread and an hundred bunches of raisins and an hundred of summer fruits and a bottle b A large Bottle or Vessel proportionable to the other Provisions of wine 2 And the king said unto Ziba What meanest thou by these And Ziba said The asses be for the kings houshold to ride on c For the King and his Wives and Children were all on Foot not that he had noâ—… or could not procure Asses for them at Ierusalem but because he chose it as best becomming that State of Penitence and Humiliation in which they were and the bread and summer fruit for the young men to eat and the wine that such as be â—…aint in the wilderness may drink 3 And the king said And where is thy masters son And Ziba said unto the king Behold he abideth at Jerusalem for he said To day shall the house of Israel restore me the kingdom of my father d Which though it might seem a very unlikely thing yet such vain Expectations do often get into the Minds of Men nor was it impossible that when David's Family was thus divided and one part ingaged against another they might destroy themselves by mutual Wounds and the People being tired out with Civil Wars might Restore the Kingdome to the Family of Saul their old Master whereof this was the top-branch And this was a time of general Defection of many whom the King had greatly obliged witness Achitophel And Mephibosheth's absence made the Calumny more probable 4 Then said the king to Ziba Behold thine are all that pertained unto Mephibosheth e A rash Sentence and unrighteous to Condemn a Man unheard upon the single Testimony of his Accuser and Servant But David's Mind was both clouded by the deep sense of his Calamity and byassed by Ziba's great and seasonable kindness And he might think that Ziba would not dare to Accuse his Master of so great a Crime which if false might so easily be disproved And Ziba said ‡ Heb. I do 〈◊〉 I humbly beseech thee that I may find grace in thy sight my lord O King f Thy favour is more to me than this gift which as a token of thy favour I accept with all thankfulness 5 And when king David came to Bahurim g A City in Benjamin Chap. 3. 16. and 19. 16. i. e. To the Territory of it for to the City he came not till v. 14. behold thence came out a man of the family of the house of Saul whose name was Shimei the son of Gera ‖ Or he still came forth and cursed he came forth and cursed still as he came 6 And he cast stones k at David and at all the servants of king David and all the people and all the mighty men were on his righthand and on his left i Which is noted to shew the Prodigious Madness of the Man though Rage which is truly said to be a short Madness and the height of Malice hath oft transported men to the most hazardous and desperate Speeches and Actions h Not so much to hurt them as to shew his Contempt of them 7 Anâ—… thus said Shimei when he cursed Come out k Or rather go out as the Word properly signifies Be gone out of thy Kingdom as thou deservest come out thou †bloody man and thou ‡ Heb. man of bloâ—…d man of Belial 8 The LORD hath returned upon thee all the blood of the house of Saul l Either 1. The Blood of Abner and Ishbosheth which he Maliciously imputes to David as if they had been Killed by David's contrivance especially the former because David did onely give Ioab hard Words as in Policy he was obliged to do but instead of Punishing him did Reward and Prefer him Or 2. The Death of Saul's seven Sons Chap. 21. 8. which though related after this seems to have been done before Of which see the Notes on chap. 15. 7. in whose stead thou hast reigned and the LORD hath delivered the kingdom into the hand of Absalom thy son and ‡ Heb. 〈◊〉 thee in thy evil behold thou art taken in thy mischief m The same Mischief thou didst bring upon others is now returned upon thy own head Or Thy Sin hath found thee out and thou art now receiving the just Punishment of it because thou art a bloody man 9 Then said Abishai the son of Zeruiah unto the king Why should this * 1 Sam. 24. 14. Chap. 3. 8. dead dog curse my lord the king let me go over I pray thee and take off his head 10 And the king said What have I to do with you n To wit in this Matter I ask not your Advice nor will I follow it nor
houshold and to do ‡ Heb. the good in his eyes what he thought good and Shimei the son of Gera fell down before the king as he was come over Jordan l Or rather as he was passing or about to pass over Iordan but this was beyond Iordan for as he went over Iordan to the King v. 17. so doubtless he fell down before him at his first coming into his presence theâ—…e 19 And said unto the king Let not my lord impute iniquity unto me neither do thou remember * Chap. 16. 5. that which thy servant did perversly the day that my lord the king went out of jerusalem that the king should take it to his heart m i. e. Be affected with it or excited to Revenge it 20 For thy servant doth know that I have sinned n I do not excuse my Sin but with grief and shame Confess it in which case the Lord thy God is ready to Pardon Offenders and so I trust wilt'st thou be therefore behold I am come the first o The sense of my former Sin now hath and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty this day of all the house of Joseph p Object He was a Benjamite Chap. 16. 5. How then doth he make himself one of the house of Ioseph Answ. The house of Ioseph is here put either 1. For the Ten Tribes which are oft distinguished from Iudah and then they are called the house of Ioseph as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms and even after that Division Benjamin was constantly reckoned with Iudah and not with Ioseph or Ephraim Or 2. For all the Tribes of Israel who are all called the children of Ioseph Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might not onely because of Ioseph's Eminency the most Eminent Persons and Things being oft put for the rest of the kind and because the rights of Primogeniture were in a great part devolved upon him 1 Chron. 5. 1. but also because Ioseph had been as a Father to them and had nourished them all like Children as is expressed in the Hebrew Text Gen. 47. 12. But in this sence this was not true for the House of Iudah came before him ver 15. Or rather 3. For all the Tribes except Iudah which are conveniently called the house of Ioseph for the reasons now mentioned and are fitly distinguished from Iudah because the Rights of the First-born were divided between Iudah and Ioseph 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah because then they adhered to that Tribe yet before that time it was more conveniently joyned with Ioseph because they Marched under the Standard of the House of Ioseph or of Ephraim Numb 10. 22 23 24. Whence it is that Ephraim Benjamin and Manasseh are put together Psal. 80. 2. to go down to meet my lord the king 21 But Abishai the son of Zeruiah answered and said Shall not Shimei be put to death for this because he cursed the LORD's anointed q i. e. The King By this Expression he minds David of his former Zeal against those who offered any injury to Saul because he was the Lord's Anointed 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law Exod. 21. 17. might seem punishable with Death 22 And David said What have I to do with you r I do not ask neither will I take your Advice in this Matter ye sons of Zeruiah s Implying that Ioab's hand was in this Contrivance or that he suspected it that ye should this day be adversaries unto me t i. e. That you put me upon things unfit for me to do and contrary to my present Interest for it was David's Interest at this time to Appease the People and reconcile them to him and not now to give them any new distast by acts of Severity for this would make others jealous that David will not forgive them neither but would watch an opportunity to be Revenged on them You pretend Friendship herein and would have me take it for an effect of your Zeal for my Service but in truth you give me such counsel as my Enemies would wish me to follow that thereby I might awaken the fears and jealousies of my People which are now asleep and cast them into a second Rebellion which either Ioab and Abishai really designed by this Advice that so Ioab might recover his Place again and be made necessary for the King's Service or David suspected that they did so * 1 Sam. 11. 13. Shall there any man be put to death this day in Israel for do not know that â—… am this day king over Israel u Is not my Kingdom which for my Sins was in a manner wholly lost just now restored and assured to me And when God hath been so Merciful to me in forgiving my Sin shall I now shew my self Revengeful to Shimei Shall I fully the Publick Joy and Glory of this Day with an act of such severity Or shall I alienate the Hearts of my People from me now when they are returning to me 23 Therefore * 1 King 2. 37 36. the King said unto Shimei Thou shalt not die x To wit this day as Abishai desireth nor whilest I live nor by my Hands as it is repeated and explained 1 King 2. 8. nor for this Cause alone For though David gave order to Solomon for his Punishment after his Death nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished yet he would not have him Punished for this Fault alone but for some other Capital Crime which 〈◊〉 presumed Shimei's Temper would easily betray him to and Solomon's deep Wisdom would easily find out 1 King 2. 9. and the king sware unto him y That he would not put him to death with the Sword as it is expressed 1 King 2. 8. 24 ¶ And Mephibosheth the son z i. e. The Grandson 2 Sam. 6. 3 6. of Saul came down to meet the king and had neither dressed his feet a By cutting his Nails and by washing his Feet which was usual in hot Climates and very refreshing and therefore now neglected as becoming a Mourner nor trimmed his beard b But suffered it to grow very long and disorderly as was usual with many persons in a forlorn or mournful State nor washed his cloathes c His Linnen Clothes This and the former were signs that he was a true and obstinate Mourner that lay'd aside his usual Refreshments and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him Chap. 16. 3. from
5. 17. which probably is said with respect to his fear and discontent manifested here and ver 4. And lest he should be exalted above measure which was also Paul's case 2 Cor. 12. 7. for his eminent Gifts and Graces and miraculous Works God saw fit to withdraw his Grace and to leave him to himself that he might be sensible of his own impotency and sinfulness and might not dare to take any part of Gods honour to himself and came to Beersheba which belonged to Judah f Either First To the Tribe of Iudah according to the first division for Simeon's part in which Beersheba was was afterwards taken out of it Or Secondly to the Kingdom of Iudah and left his servant there g Partly that he might abide there in safety and partly that he should wait there till his return partly because he would not expose him to those perils and hardships which he expected and partly because he desired solitude that he might more freely converse with God 4 ¶ But he himself went a days journey into the wilderness h The vast Wilderness of Arabia He durst not stay in Iudah though good Iehoshaphat Reigned there because he was Allied to Ahab and was a Man of an easie temper whom Ahab might circumvent and either by force or art seize upon Elijah and came and sat down under a juniper-tree and he * Jona 43 â—… requested ‡ Heb. for his life for himself i Heb. for his life or his soul that it might be taken away from his Body Or with his soul as it is Isa. 26. 9. i. e. He desired it heartily or fervently Which he did not onely for his own sake that he might be freed from his great fears and troubles but especially from his zeal for Gods Glory which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into Idolatry and by Elijah's Death if it should be procured by the hands of Iezabel or of the worshippers of Baal and therefore he wished to die in peace and by the hand of God that he might die and said It is enough k I have lived long enough for thy Service and am not like to do thee any more Service neither my words nor works are like to do any good upon these unstable and incorrigible people now O LORD take away my life for I am not better than my fathers l That I should continue in Life when other Prophets who have gone before me have lost their Lives by Iezabel or other persecutors 5 And as he lay and slept under a juniper-tree behold then an angel touched him and said unto him Arise and eat 6 And he looked and behold there was a cake baken on the coals and a cruse of water at his ‡ Heb. 〈◊〉 head and he did eat and drink and laid him down again 7 And the angel of the LORD came again the second time and touched him and said Arise and eat because the journey is too great for thee m i. e. Above thy strength now especially when thou art faint and weary and fasting 8 And he arose and did eat and drink and went in the strength of that meat n God giving that Food a far greater and more durable vertue than ordinary * See Deut. 9. 9 18. Matth. 4. 2. forty days and forty nights unto * Exod. 3. 1. Horeb o He wandred hither and thither for 40 days till at last he came to Horeb which in the direct Road was not above 3 or 4 days Journey the mount of God 9 ¶ And he came thither unto a cave and lodged there and behold the word of the LORD came to him and he said unto him What dost thou here p A tacit reproof This is not thy proper place nor the station in which I set thee which was in Israel to turn that backsliding people to which end I gave thee my help and would have proceeded to assist thee further if thou hadst continued there Nor did I give thee those excellent Gifts to lie idle in this Wilderness but to employ them for thy peoâ—…s good whom now thou hast deserted and art come hither not by my Command but through thy own fear and cowardise Elijah 10 And he said I have been very jealous for the LORD God of hosts q I have not been wholly wanting to my vocation but have executed my office with zeal for Gods Honour and Service and with the hazard of my own Life and am fled hither not being able to endure to see the dishonour done to thy Name by their obstinate Idolatry and Wickedness for the children of Israel have forsaken thy covenant thrown down thine altars r Those which were erected for thy Worship in high-places which they did not destroy because they were to be abolished by thy Command Deut. 12. but out of meeâ—… contempt and opposition against thee and therefore they suffered the Altars of Baal to stand and slain thy prophets with the sword and * Rom. 11. 3. Chap 18. 22. I even I onely am left s To wit of all thy Prophets I mean which do boldly and publickly Plead thy Cause for the rest of thy Prophets who are not slain hide themselves and dare not appear to do thee any Service and they seek my life to take it away t I despair of doing them any good for instead of receiving my Testimony they hunt for my Life 11 And he said Go forth and stand upon the mount before the LORD And behold the LORD passed by u Either First By his Harbengers for as it follows the Lord was not yet there Or Secondly Himself And so this is a brief and general description of the thing after which the manner of it is particularly explained and a * â—…uk 1. 4. and 37. 9. great and strong wind rent the mountains and brake in pieces the rocks x Whereby he both prepares Elijah to receive this discovery of God with greatest humility reverence and Godly fear and signifies his Almighty and Irresistible Power to break the hardest hearts of the Israelites and to bear down all opposition that was or should be made against him in the discharge of his office before the LORD but the LORD was not in the wind y The Lord did not vouchsafe his Special and Gracious Presence to Elijah in that Wind where he confidently expected him which possibly was Either First To qualify the excessive fervour and passion of Elijah which mixed it self with his zeal for God and to make him more mild in his Censures and more meek and patient in waiting for the Conversion of Israel wherein he might sooner expect Gods Presence and Blessed Success than in the Storm of Anger or Impatience Or Secondly To teach him not to wonder if God did not accompany his terrible Administration at Mount Carmel with the Presence of his Grace
Behold my master hath spared Naaman this Syrian o A stranger and one of that Nation who are the implacable Enemies of Gods people whom therefore my Master should not have had so much regard to as to the Lords Prophets who better deserved and more needed the money which he offered than Naaman himself did in not receiving at his hand that which he brought but as the LORD liveth I will run after him and take somewhat of him p He Swears that he might have some pretence for the action to which he had bound himself by his Oath not considering that to Swear to do any wicked action is so far from excusing it that it makes it much worse 21 Sâ—… Gehazi followed after Naaman and when Naamaâ—… saw him running after him he lighted down from the chariot to meet him q Thereby testifying his great respect to the Prophet his Master and said ‡ Heb. 〈◊〉 peace Is all well 22 And he said All is well my master hath sent me r This was a very unlikely Story but Naaman was not willing to question it but glad of the opportunity of shewing his gratitude to the Prophet saying Behold even now there be come to me from mount Ephraim two young men of the sons of the prophets give them I pray thee a talent of silver and two changes of garments 23 And Naaman said Be content take two talents and he urged him s Who at first refused it upon a pretence of modesty and obedience to his Masters command and bound two talents of silver in two bags with two changes of garments and laid them upon two of his servants and they bare them before him 24 And when he came to the ‖ Or 〈◊〉 places tower t A safe and private place which he chose for that purpose and where possibly he hid and kept other things which he had got by such like frauds and artifices he took them from their hand and bestowed them in the house and he let the men go u Before they came within sight of his Master and they departed 25 But he went in and stood before his master and Elisha said unto him Whence comest thou Gehazi and he said Thy servant went ‡ Heb. not â—…ther or â—…ther no whither 26 And he said unto him Went not mine heart with thee x Did not my mind being enlightned by Gods Spirit discern what thou saidst and didst when the man turned again from his chariot to meet thee Is it a time y Was this a â—…it season for this action I had but newly and obstinately refused his Gifts for great reasons of which see on ver 16. and now thou hast given him cause to think that I was a â—…sed and wicked Impostor who vain-gloriously refused in Publick what I inwardly and greedily desired and sought onely a sitter place and opportunity to take and that all our Religion is but an Imposture and that the God who owns such a vile wretch for his Prophet as thou hast represented me to him is not so Holy and Righteous as we pretend to receive money and to receive garments and oliveyards and vineyards and sheep and oxen and men-servants and maid-servants z Which Gehazi intended to purchase with this money and therefore the Prophet names them 〈◊〉 inform him That he exactly knew by Divine Inspiration not onely Gehazi's outward Actions but even his most secret Intentions 27 The leprosy therefore of Naaman shall cleave unto thee and unto thy seed for ever ‖ i. e. For some Generations or for a long time as that World is oft used and as may be thought by comparing this with Exod. 20. 55. and 34. 7. And he went out from his presence ‡ Being confounded with the sense of his guilt and shame and misery and banished from the company of others by God's Law Levit. 13. and 14. a leper as white as snow * Which is the worst kind of Leprosie and noted by Physitians to be incurable See Exod. 4. 6. Numb 12. 10. 2 Chron. 26. 19 20. Nor was this Punishment too severe for Gehazi's Wickedness which was great and various horrid Covetousness which is Idolatry the Prophanation of God's Name by a Wicked Oath downright Theft deliberate and impudent Lying and that to a Prophet which was in a manner a lying to the holy Ghost like theirs Acts 5. 3. A desperate contempt of God's Omniscience Justice and Holiness an horrible Reproach fastned upon the Prophet and his Religion and a mischievous Scandal given to Naaman and all other Syrians that might hear of it CHAP. VI. AND the sons of the prophets a Either at Bethel or Iericho or rather at Gilgal as may seem from its nearness to the River of Iordan ver 2. said unto Elisha Behold now the place where we dwell with thee b Or before thy face i. e. under thy inspection and direction where thou dost frequently dwell with us Or to thy face which may be joyned with the following Words and so the sense may be this It is apparent to thy view that this place is too strait for us is too strait for us c The number of the Prophets increasing by the gracious Providence of God and by the Ministry and Miracles of Elijah and Elisha 2 Let us go we pray thee unto Jordan d i. e. To the Woods near Iordan which were near to them See on ver 1. and take thence every man a beam e i. e. A piece of Timber for the Building Hence it may be gathered That although the Sons of the Prophets principally devoted themselves to Religious Exercises such as Prayer and Praising of God and the studying of Gods Word and Instructing of others and waiting for Divine Revelations yet they did sometimes employ themselves about Manual Arts which now they might be forced to through the Iniquity of the times and let us make us a place there where we may dwell And he answered Go ye 3 And one said Be content I pray thee and go with thy servants And he answered I will go 4 So he went with them And when they came to Jordan they cut down wood 5 But as one was felling a beam the 〈◊〉 〈◊〉 ax head f The Iron fell from the Wood. fell into the water and he cried and said Alas master for it was borrowed g He was the more concerned partly because he was now forced to be idle and useless to them in the common Work and partly because it was his Friends loss who now was likely to suffer for his kindness and as Justice obliged him to restore it so his Poverty disenabled him from it 6 And the man of God said Where fell it and he shewed him the place and he cut down a stick and cast it in thither and the iron did swim 7 Therefore said he Take it up to thee and he put out his hand
and famous a Change of the Iewish Affairs as this Captivity made this being the usual way of the Romans and Greeks and other more Ancient and Eastern Nations to compute the times from the great Changes and Revolutions hapning among them And that this was the practise of the Iews in the Computation of these very times is evident from the use of it in the Prophecy of Ezekiel Chap. 1. 2. which was the fifth year of Iehojakim's captivity and Chap. 33. 21. in the Twelfth year of our Captivity and Chap. 40. 1. in the Twenty fifth year of our captivity 3. To all this might be added That some here acknowledge an Error of the Scribe and affirm That in the first and best Copies in 2 Chron. 36. 9. it was not eight but eighteen which they gather from hence because those two Ancient and Venerable Translators the Syriack and Arabick read there as it is here was eighteen years old which they say they would never have presumed to do if they had not so read it in those Hebrew Copies out of which they drew their Translation or in some of them and he reigned in Jerusalem three months l And ten days which are added 2 Chron. 36. 9. But such small sums are frequently omitted in great Numbers See on Gen. 15. 13. 1 King 16. 8. and his mothers name was Nehushta the daughter of Elnathan of Jerusalem 9 And he did that which was evil in the sight of the LORD according to all that his father had done 10 ¶ * 〈◊〉 1. 1. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem and the city ‡ 〈◊〉 came 〈◊〉 was besieged m Either 1. Because the people had made Iehojachin King without his consent Or 2. Because he had some notice or at least a suspition of his intentions to Rebel against him and to joyn with Egypt against him as Zedekiah his Successor did But whatsoever was the Second and Immediate cause of it the chief Cause was God's commandment or the direction of his Providence as it was said ver 3. 11 And Nebuchadnezzar king of Babylon came against the city and his servants did besiege it 12 And Jehoiachin the king of Judah went out to the king of Babylon n i. e. Yeilded up himself and the City into his hands and this by the counsel of Ieremiah and to his own good he and his mother and his servants and his princes and his ‖ 〈◊〉 〈◊〉 officers and the king of Babylon took him in the eighth year of his reign o i. e. Of Nebuchadnezzar's Reign as appears by comparing this with Chap. 25. 8. and because Iehojachin Reigned not half a year 13 * 〈◊〉 17. 〈◊〉 And he carried out thence all the treasures of the house of the LORD and the treasures of the kings house and cut in pieces all the vessels of gold q i. e. The most and choicest of them by comparing this with ch 25. 14 15. which Solomon king of Israel had made r So he expresseth it either First Because these Vessels were made by the godly Kings of Iudah instead of those which Solomon made and so they go by his name as the Ship of the Argonaâ—…ts was still reputed the same Ship though it was from time to time recruited with new materials until nothing of the old was left Or Secondly Because though the City and Temple had been risted more than once both by the Kings of Egypt and Israel and by the wicked Kings of Iudah yet these golden Vessels were preserved from them either by the care of the Priests who hid them out of the way or by the clemency of the Conquerors and the reverence which they bare to such sacred Instruments or by the special providence of God disposing their hearts to leave them Or if they had been taken away by any of these Kings they might afterwards be recovered by the intreaty or at the cost of the godly Kings of Iudah in the temple of the LORD as the LORD had said p Or rather took away as this word elsewhere signifies or cut off to wit from the Temple For why should they cut in pieces those Vessels which might conveniently be carried away And that they were not cut in pieces but reserved whole is manifest from Ezra 1. 7. and Dan. 5. 2 3. 14 And he carried away all Jerusalem s i. e. The Inhabitants of Ierusalem not simply all but the best and most considerable part as the following words explain and restrain it and * 〈◊〉 24. 1. all the princes and all the mighty men of valour even ten thousand t Which are more particularly reckoned up v. 16. where there are 7000 mighty men and a thousand Smiths and those mentioned v. 15. make up the other 2000. â—… Which might furnish them with new Arms and thereby give him fresh trouble captives and all the crastsmen and smiths â—… none remained save the poorest sort of the people of the land 15 And * Chron. â—…6 〈◊〉 2 6. he carried away Jehoiachin to Babylon and the kings mother and the kings wives and his ‖ Or 〈◊〉 officers and the mighty of the land those carried he into captivity from Jerusalem to Babylon 16 And all the men of might even seven thousand and craftsmen and smiths a thousand all that were strong and apt for war even them the king of Babylon brought captive to Babylon 17 ¶ And * 〈◊〉 37. 1. the king of Babylon made Mattaniah * 1 Chron. 3. 〈◊〉 his fathers brother king in his stead and changed his name to Zedekiah x That he might admonish hâ—…m of what this Name signifies the justice of God which had so severely Punished Iehojakim for his Rebellion and would no less certainly overtake him if he should be guilty of the same Rebellion and Perfidiousness of which his Predecessor was guilty 18 * 2 Chr. 36. 1 Jer. 37. 1. and 52. 1. Zedekiah was twenty and one years old when he began to reign and he reigned eleven years in Jerusalem and his mothers name was * Chap. 23. 31. Hamutal the daughter of Jeremiah of Libnah 19 And he did that which was evil in the sight of the LORD according to all that Jehoiakim had done 20 For through the anger of the LORD it came to pass in Jerusalem and Judah until he had cast them out from his presence that Zedekiah rebelled against the king of Babylon y Thus the Peoples Sins were the true Cause why God gave them wicked Kings whom he suffered to do wickedly that they might bring the long-deserved and threatned Punishments upon Themselves and their People CHAP. XXV ANd it came to pass * 2 Chr. 36. 17. Jer. 34. and 3â—… 1. Ezelâ—… 24. 1. in the ninth year of his reign in the tenth month in the tenth day of the month that Nebuchadnezzar King of Babylon came he and
this great and strange emergency and Zeresh his wife unto him If Mordecai be of the seed of the Jews e Which they were told and was generally supposed but they were not infallibly sure of it before whom thou hast begun to fall thou shalt not prevail against him but shalt surely fall before him f This they concluded either 1. By rules of policy because Hamans reputation and interest was hereby sinking and Mordecai whom they understood to be a man of great wisdom and courage and government of himself was now got into the Kings favour and thereby was likely to gain an opportunity of making his addresses to the King who being of a mild disposition might easily be moved to a dislike if not revocation of his own bloody decree and consequently to a detestation of that person who had procured it Or 2. By former experience and the observation of Gods extraordinary actions on the behalf of the Jews and against their enemies in this very Court and Kingdom Or 3. By instinct and inspiration to their minds either from God who might suggest this to them as he did other things to other wicked men Balaam Caâ—…aphas c. for his own greater glory and the good of his people or from the Devil who by Gods permission might know this and reveal it to them who sought to him in their superstitious and idolatrous methods 14 And while they were yet talking with him came the kings chamberlains and hasted to bring Haman g Who was now slack to go thither by reason of the great dejection of his own mind and the fear of a worse entertainment from the King and Queen than he had formerly received unto the banquet that Esther had prepared CHAP. VII 1 SO the king and Haman came †Heb. to drink to banquet with Esther the queen 2 And the king said again to Esther on the second day * Ch. 5. 6. at the banquet of wine a So it is called to note that it was not designed for a seast to fill their bellies but rather for a banquet to delight and please their palates with wine and other delicacies see on ch 5. 8. What is thy petition queen Esther and it shall be granted thee and what is thy request and it shall be performed even to the half of the kingdom 3 Then Esther the queen answered and said If I have found favour in thy sight O king and if it please the king let my life be given me at my petition b It is my humble and only request that thou wouldst not give me up to the malice of that man that â—…esigns to take away my life and will certainly do it if thou dost not prevent it and my people c And the lives which is easily supplied out of the foregoing branch of my people the Jews of whom I am descended at my request 4 For we are * Ch. 3. 9. sold d By the craft and cruelty of that man who offered a great sum of mony to purchase our destruction I and my people e For we are all given up to his malice and rage without any exception of my own person †Heb. that they should destroy and kill and cause to perish to be destroyed to be slain and to perish f She useth variety of expressions to make the deeper impression upon the Kings mind but if we had been sold for bond-men and bond-women I had held my tongue g Because that calamity had neither been irrecoverable nor intolerable nor yet unprofitable to the King for whose honour and service I should willingly have submitted my self and people to any kind of bondage although the enemy could not countervail the kings damage h His ten thousand talents if paid into the Kings treasury would not repair the Kings loss in the customs and tributes which the King receives from the Jews within his dominions 5 Then the king Ahasuerus answered and said unto Esther the queen Who is he and where is he i The expressions are short and doubled as proceeding from a discomposed and enraged mind †Heb. wâ—…se heart 〈◊〉 â—…led him that durst presume in his heart to do so k i. e. To circumvent me and by subtilty to procure an irrevocable decree whereby not only my estate should be so much impaired and so many of my innocent Subjects be destroyed without mercy but my Queen also should be involved in the same danger and destruction 6 And Esther said †Heb. 〈◊〉 adversary The adversary and enemy is l Of the King and of my Person and People this wicked Haman Then Haman was afraid ‖ Or at the presence of before the king and the queen 7 And the king arising from the banquet of wine in his wrath went into the palace-garden m Partly as disdaining the company and sight of so ungrateful and audacious a person partly to cool and allay his troubled and inflamed spirits and partly to consider within himself the hainousness of Hamans crime and the mischief which himself had done by his own rashness and what punishment was fit to be inflicted upon so great a delinquent and Haman stood up to make request for his life to Esther the queen for he saw n By the violent commotion of the Kings mind and passions that there was evil determined against him by the king 8 Then the king returned out of the palace-garden into the place of the banquet of wine and Haman was fallen upon the bed o Or by or beside the bed on which the Queen sat at meat after the manner where he was fallen upon his knees and upon the ground at her feet as humble suppliants used to do and as the Queen did at the Kings feet ch 8. 3. whereon Esther was Then said the king Will he force the queen also p Will he now attempt my Queens Chastity as he hath already attempted her life His presumption and impudence I see will stick at nothing He speaks not this out of a real jealousy for which there was no cause in those circumstances but from an exasperated mind which takes all occasions to vent itself against the person who gave the provocation and makes the worst construction of all his words and action †Heb. 〈◊〉 〈◊〉 before me in the house q In my own presence and palace As the word went out of the kings mouth they r i. e. The Kings and Queens Chamberlains then attending upon them covered Hamans face s Partly that the King might not be offended or grieved with the sight of a Person whom he now loathed and partly because they looked upon him as a condemned person for the faces of such used to be covered 9 And * Ch. 1. 10. Harbonah one of the chamberlains t Who knew this either by his own observation or by the information of
with the Edge of the Sword and I only am escaped to tell thee o Whom Satan spared no less maliciously than he destroyed the rest that Iob might have speedy and certain intelligence of his Calamity 16. While he was yet speaking p Before he could have time to compose his disturbed Mind and to digest his former loss or indeed to swallow his Spittle as he expresseth it Ch. 7. 19. there came also another and said †Or A 〈◊〉 Fire The Fire of God q A terrible flame of Fire sent from God in an extraordinary manner to intimate that both God and Men were his Enemies and all things conspired to his Ruine is falln from Heaven r i. e. From the Air which is oft called Heaven as hath been noted again and again whereof Satan is the Prince Eph. 2. 2. and hath burnt up the Sheep and the Servants and consumed them and I only am escaped alone to tell thee 17. While he was yet speaking there came also another and said The Caldeans s Who also lived upon the Spoil as Xenophon and others observe made out three bands t That they might come upon them several ways and nothing might be able to escape them and ‖ Heb. 〈◊〉 fell upon the Camels and have carried them away yea and slain the Servants with the Edge of the Sword and I only am escaped alone to tell thee 18. While he was yet speaking there came also another and said Thy Sons and thy Daughters were eating and drinking Wine u i. e. Feasting after their manner and as Iob Generally feared and suspected sinning against God v. 5. Which was a dreadful aggravation of the Judgment in their eldest Brothers House 19. And behold there came a great Wind * Heb. Fâ—…t side from the Wilderness x Whence the fiercest Winds came as having most power in such open places See Ier. 4. 11. and 13. 24. and smote the four corners y In which the chief strength of the House did consist It smote these either all together or rather successively one immediately after another being possibly a Whirl-wind which comes violently and suddenly whirling about in a Circle and being driven about by the power of the Devil which is very great of the House and it fell upon the young men z His Sons in their Youth and his Daughters also as appears from the sequel and they are dead and I only am escaped alone to tell thee 20. Then Job arose a From his seat whereon he was sitting in a disconsolate posture and rent his ‖ Or 〈◊〉 Mantle b To testifie his deep sense of and just sorrow for the heavy hand of God upon him and his humiliation of himself under his hand See Gen. 37. 34. and shaved his head c i. e. Caused the Hair of his Head to be shaved or cut off which was then an usual Ceremony in mourning of which see Ezra 9. 3. Isa. 15. 2. and 22. 12. Ier. 7. 29. and 41. 5. Mich. 1. 16. and fell down upon the ground d In way of self-abhorrency and Humiliation and Supplication unto God To wit God who is expressed in the following verse and who is the only Object of Religious Worship Instead of cursing God which Satan said he would do he adored him and gave him the Glory of his Soveraignty and of his Justice and of his Goodness also in this most severe Dispensation and worshipped e. 21. â—…d said * Eccles. 5. 1â—… 1 Tim 6. naked came I out of my Mothers Womb f I brought none of these things which I have now lost with me when I came out of my Mothers Womb into the World but I received them from the Hand and Favour of that God who hath now required his own again I still have all that Substance wherewith I was born and have lost only things without and beside my self â—…nd naked shall I return thither g I shall be as rich when I die as I was when I was born and therefore have reason to be contented with my condition which also is the common lot of all men Thither i. e. into my Mothers Womb which in the former clause is understood properly but in this figuratively of the Earth which is our common Mother as it is called by many Authors out of whose Belly we were taken and into which we must return again Gen. 3. 19. Eccles. 12. 7. And as our Mothers Womb is called the lower parts of the Earth Psal. 139. 15. so it is not harsh if reciprocally the lower parts of the Earth be called our Mothers Womb. Nor is it strange that the same Phrase should be taken both properly and metaphorically in the same Verse for so it is Mat. 8. 22. Let the dead spiritually bury the dead corporally See also Levit. 26. 21 24. Psal. 18. 26 c. the LORD gave and the LORD hath taken away h He hath taken away nothing but his own and what he so gave to me that he reserved the supream Dominion and Disposal of in his own hand So I have no cause to murmur or complain of him nor have I reason to fret and rage against the Chaldeans and Sabeans and other Creatures who were only Gods Instruments to execute his wise and holy Counsel blessed be the name of the LORD i i. e. The Lord God's Name being often put for God himself as Psal. 44. 5. and 48. 10. and 72. 18 19. Dan. 2. 19 20. As Names are put for Men Act. 1. 15. Rev. 3. 4. The sence is I have no cause to quarrel with God but much cause to bless and praise him that he did give me such blessings and suffered me to enjoy them more and longer than I deserved and that he hath vouchsafed to afflict me which I greatly needed for my Souls good and which I take as a Token of his Love and Faithfulness to me and therefore ministring more matter of Comfort than Grief to me and that he hath left me the comfort of my Wife and yet is pleased to continue to me the Health of my Body and a composed Mind and an Heart to submit to his good pleasure and that he hath reserved and prepared such a felicity for me whom no Chaldeans or Sabeans no Men nor Devils can take away from me of which see Chap. 19. 25. 22. In all this k i. e. Under all these pressures Or in all that he said or did upon these sad occasions Job sinned not l To wit in such manner as the Devil presaged that he would and as is expressed in the following words As Christ saith Ioh. 9. 3. Neither hath this man sinned nor his Parents to wit so as you imagine in an eminent or extraordinary degree But both here and there human Infirmities are excepted of which Iob oft acknowledgeth himself to be guilty Nor was the question between God and Satan whether
z Because it did not keep me from entring into this miserable Life and seeing i. e. feeling or experiencing as that word is oft used those bitter sorrows under which I now groan 11. Why died I not from the Womb a i. e. As soon as ever I was born or come out of the Womb. Why did I not give up the Ghost when I came out of the Belly b The same thing expressed in other words which is an Elegancy usual both in the Hebrew and in other Languages 12. Why did the Knees prevent me c Why did the Midwife or Nurse receive me and lay me upon her Knees and did not suffer me to fall upon the bare ground and there to lie in a neglected and forlorn condition till merciful Death had taken me out of this miserable World into which the cruel kindness of my Mother and Midwife hath betrayed me or why the Breasts that I should suck d Why did the Breasts prevent me which may be fitly understood out of the former Member to wit from perishing through hunger or supply me that I should have what to suck Seeing my Mother had not a miscarrying Womb but did unhappily bring me forth why had she not dry Breasts Or why were there any Breasts for me which I might suck Thus Iob most unthankfully and unworthily despiseth and traduceth these wonderful and singular Mercies of God towards poor helpless Infants because of the present Inconveniences which he had by means of them 13. For now should I have lien still and been quiet e Free from all those torments of my Body and Mind which now oppress me I should have slept then had I been at rest 14. With Kings f I had then been as happy as the proudest Monarchs who after all their great Archievments and Enjoyments go down into their Graves where I also should have been sweetly reposed and Counsellors of the Earth which * Ch. 15. 28. built desolate places for themselves g Which to shew their great Wealth and Power or to leave behind him a glorious name rebuilt ruined Cities or built new Cities and Palaces and other Monuments in places where before there was meer solitude and Wasteness 15. Or with Princes that had Gold who filled their Houses with Silver 16. Or * Psal. 58. 8. as an hidden h Undiscerned and unregarded untimely Birth i Born before the due time and therefore extinct I had not been k To wit in the Land of the Living of which he here speaketh as Infants which never saw light l Being stifled and dead before they were born 17. There m i. e. In the Grave which though not expressed yet is clearly implied in the foregoing Verses the wicked cease from troubling n The great oppressours and troublers of the World cease from all those Vexations Rapines and Murders which here they procured and there the †Heb. wearied in strength weary be at rest o Those who were here molested and tired out with their Tyrannies now quietly sleep with them or by them 18. There the Prisoners rest together p i. e. One as well as another they who were kept in the strongest Chains and closest Prisons and condemned to the most hard and miserable slavery rest as well as those who were captives in much better circumstances Or in like manner as this word oft signifies as those Oppressours and oppressed do they hear not the voice of the Oppressor q Or Exactour or Taâ—…kmaster who urgeth and forceth them by cruel threatnings and stripes to greater diligence in the works to which they are condemned See Exod. 3. 7. and 5. 6 10 13. Iob meddles not here with their eternal State after death or the Sentence and Judgment of God against wicked men of which he speaks hereafter but only speaks of their freedom from worldly troubles which is the only matter of his Complaint and present Discourse 19. The small and great r i. e. Persons of all qualities and conditions whether higher or lower * Or is there the samâ—… are there s In the same place and State all those kinds of distinctions and differences being for ever abolished and the Servant is free from his Master 20. Wherefore is Light given t Heb. Wherefore for what cause or use or good doth he i. e. God though he forbear to name him out of that holy Fear and Reverence which still he retained towards him give Light either the Light of the Sun which the Living only behold Eccles. 6. 5. and 7. 11. Or the Light of Life as may seem both by the next words and by comparing Psal. â—…6 13. and because death is oft set forth by the name of Darkness as Life by the name of Light These are strong Expostulations with God and quarrelling with his Providence and with his Blessings but we must consider that Iob was but a man and a man of like Passions and Infirmities with other men and now in grievous Agonies being not only under most violent and yet continual torments of Body but also under great disquietments of Mind and the deep sense of Gods Displeasure and was also left to himself that he might see what was in his Heart and that all succeeding Ages might have in him an illustrious Example of Mans Infirmity and the necessity of Gods Grace to help them in time of need And therefore it is no Wonder if his passions boil up and break forth in some indecent and sinful Expressions to him that is in Misery and Life unto the bitter in Soul u Unto such to whom Life itself is very bitter and burdensom Why doth he obtrude his favours upon those who abhor them 21. Which †Heb. wait Rev. 9. 6. long for death but it cometh not and dig for it x i. e. Desire and pray for it with as much earnestness as men dig for Treasure But it is observable that Iob durst not lay violent Hands upon himself nor do any thing to hasten or procure his Death but notwithstanding all his Miseries and Complaints he was contented to wait all the days of his appointed time till his change came Ch. 14. 14. more than for hid Treasures 22. Which rejoice exceedingly and are glad when they can find the Grave 23. Why is Light given y These words are conveniently supplied out of v. 20. where they are all the following words hitherto being joined in Construction and sense with them to a man whose way is hid z To wit from him who knows not his way i. e. which way to turn himself what course to take to comfort himself in his Miseries or to get out of them what method to use to please and reconcile that God who is so angry with him seeing his sincere and exact Piety to which God is witness doth not satisfie him or what the end of these Calamities will
and my Cause and not according to the rigours of his justice 16. If I had called p i. e. Prayed as this word is commonly used to wit unto my Judge for a favourable sentence as he now said and therefore it was neeedless here to mention the Object of his Calling or Prayer and he had answered me yet would I not believe that he had hearkned unto my voice q I could not believe that God had indeed granted my Desire though he had done it because I am so infinitely below him and obnoxious to him and still full of the tokens of his displeasure and therefore should conclude that it was but a pleasant Dream or Fancy and not a real thing Compare Psalm 126. 1. 17. For he breaketh me r This is the Reason of his foregoing Diffidence that even when God seemed to answer him in words yet the course of his actions towards him was of a quite contrary nature and tendency with a tempest s As with a Tempest i. â—… unexpectedly violently and irrecoverably and multiplieth my wounds without cause t Not simply without any desert of his or as if he had no sin in him for he oft declares the contrary but without any evident or special cause of such singular Afflictions i. e. any peculiar and extraordinary guilt such as my Friends charge me with 18. He will not suffer me to take my breath u My pains and miseries are continual and I have not so much as a breathing-time free from them but 〈◊〉 me with bitterness x My Afflictions are not only long and uninterrupted but also exceeding sharp and violent contrary to the common course of God's Providence 19. If I speak of strength y If my Cause were to be decided by power lo he is strong z i. e. stronger than I. and if of judgment a If I would contend with him in a way of right who shall set me a time to plead b There is no superiour Judge that can summon him and me together and appoint us a time of pleading before him and oblige us both to stand to his Sentence and therefore I must be contented to sit down with the loss 20. If I justifie my self c If I plead against God mine own Righteousness and Innocency mine own mouth shall condemn me d God is so infinitely wise and just that he will find sufficient matter of condemnation from my own words though spoken with all possible care and circumspection or he will discover so much wickedness in me of which I was not aware that I shall be forced to joyn with him in condemning my self if I say I am perfect e If I were perfect in my own opinion If I thought my self compleatly righteous and faultless it f i. e. My own mouth as he now said Or he i. e. God who is easily understood by comparing this with the former Verses where the same he is oft mentioned shall also prove me perverse 21. Though I were perfect yet would I not know my soul I would despise my life g i. e. Though God should acquit me in Judgment and pronounce me perfect or righteous yet would I not know i. e. regard or value as that word is oft used my soul i. e. my life as the soul frequently signifies as Gen. 19. 17. Iob 2. 6. Iohn 10. 15 17. and as it is explained in the following branch where life is put for soul and despising for not knowing and so the same thing is repeated in differing words and the latter clause explains the former which was more dark and doubtful according to the usage of sacred Scripture So the sense is Though God should give sentence for me yet I should be so overwhelmed with the dread and terrour of the Divine Majesty that I should be weary of my life And therefore I abhor the thoughts of contending with my Maker whereof you accuse me and yet I have reason to be weary of my life and to desire death Or thus If I say I am perfect as the very same Hebrew words are rendred v. 20. i. e. If I should think my self perfect yet I would not know i. e. not acknowledge my soul I could not own nor plead before God the perfection and integrity of my soul but would onely make supplication to my Judge as he said v. 16. and flee to his grace and mercy I would abhor or reject or condemn my life i. e. my conversation So the sense is I would not insist upon nor trust to the integrity either of my soul and heart or of my life so as to justifie my self before the pure and piercing Eyes of the all-seeing God 22. This is one thing h In the other things which you have spoken of God's greatness justice c. I do not contend with you but thi one thing I do and must affirm against you therefore I said it i I did not utter it rashly but upon deep consideration he de stroyeth the perfect and the wicked k God sends afflictions promiscuously upon good and bad men Compare Psal. 73. 2 c. Eccles. 9. 2. Ier. 12. 1 c. 23. If the scourge slay suddenly l Either 1. If some common and deadly Judgment come upon a people which destroys both good and bad Or 2. If God inflicts some grievous and unexpected stroke upon an innocent person as it follows he will laugh at the trial of the innocent m As he doth at the destruction of the wicked Psal. 2. 4. His outward carriage is the same to both he neglects the innocent and seems not to answer their prayers and suflers them to perish with others as if he took pleasure in their râ—…ne also But withal he intimates the matter and cause of this laughter or complacency which God takes in their afflictions because to them they are but trials of their saith and patience and perseverance which tends to God's honour and their own eternal advantage 24. The earth n i. e. The possession and dominion of men and things on earth is given o To wit by God the great Lord and disposer of it by his providence into the hand of the wicked p Into their power As good men are scourged v. 23. so the wicked are advanced and prospered in this world he covereth the faces of the Judges thereof q i. e. He blinds their eyes that they cannot discern between truth and falshood justice and unrighteousness He. Who Either 1. the wicked last mentioned who either by power or by gifts corrupts the Officers of justice Or rather 2. God whom the pronoun he designed all along this Chapter Who is oft said to blind the minds of men which he doth not positively by making them blind but privatively by withdrawing his own light and leaving them to their own mistakes and lusts Or by Iudges he may here mean
e. To the arguments which I shall produce 7. * â—…p 17. 5. â—… 32. 21. â—… 35. 4. Will ye speak wickedly for God h Will you utter falshoods upon pretence of pleasing God or of maintaining Gods Honour or Justice Doth he need such defences And talk deceitfully for him 8. Will ye accept his Person i Not judging according to the right of the Cause but the quality of the Person as corrupt Judges do Will ye contend k i. e. Wrangle and quarrel with me and cavil at my Speeches and pervert my meaning for God l i. e. That you may gratifie him or defend his Rights 9. Is it good m Will it be to your Credit and Comfort that he should search you out n i. e. Narrowly examine your Hearts and discourses whether you have uttered Truth or Falshood and whether your Speeches proceed from true Zeal for God or from your own Prejudices and Passions and from a desire to curry Favour with him or as one mocketh another do ye so mock him o To wit by covering your uncharitableness and corrupt affections with pretences of Pietâ—… as if God could not discern your Artifices or by pleading his Cause with weak and foolish Arguments which is a kind of Mockery to him and an Injury to his Cause or by seeking to flatter him with false Praises as if he did distribute the things of this world with exact Justice prospering only the good and severely afflicting none but wicked Men. 10. He will surely reprove you p i. e. Punish you as this word is oâ—…t used as hath been once and again observed if ye do secretly q Though it be concealed in your own Breasts and no Eye see it yea though it be so close that your own Minds and Consciences through ignorance or inadvertency or slothfulness do not perceive it yet he who is greater than your Consciences sees and knows it accept Persons 11. Shall not his Excellency r His infinite Wisdom which sees your secret Falshoods and his Justice and Power which can and will punish you for it make you afraid s Of speaking rashly or falsly of his ways and Counsels And his dread fall upon you 12. Your remembrances t Either 1. Actively i. e. your Memorials or your Discourses and Arguments by which you design to bring things to my remembrance So he might possibly allude to that passage Ch. 4. 7 Remember I pray thee c. That and all your other Memento's are like unto ashes i. e. contemptible and unprofitable Heb. are Parables or Speeches of dust or ashes Or 2. Passively all that which is most excellent and memorable in you your Wealth and Dignity and Wit and Reputation or whatsoever it is for which you expect or desire to be remembered it is all but poor despicable dust and ashes And therefore you have just reason to abhor your selves and to dread the Divine Majesty as I now advised you are like unto ashes your Bodies u Though they be not full of sores and boils as mine is yet they are but dust and to dust they shall return as well as mine Heb. Your backs which being the strongest part of the Body is put for the whole Body Or Your Eminences or Excellencies as this word most properly signifies as Hebricians observe so it answers to their memoâ—…bles All those things wherein you do or think that you do excel others are but like Eminencies or Lumps or Heaps of Clay vain and useless things if compared with the Excellencies of God Or Your heights i. e. your losty Discourses are like Clay i. e. without solidity and strength are like to Bodies of Clay 13. †Heb. be silens from me Hold your peace x Do not now interrupt me in my Discourse which peradventure he observed by their gestures some of them were now attempting let me alone that I may speak y That I may freely utter my whole mind and let come on me what will z For the event of my Discourse with God wherewith you threaten me I am willing to submit my self to him to do with me as he pleaseth For I know he will not judge so severely and partially of me or my words as you do but will accept what is good and pass by any circumstantial defects in my Person or Speech as knowing that I speak from an upright Heart 14. Wherefore do I take my Flesh in my Teeth and put my Life in mine hand z According to this Translation the sense seems to be this If you speak truth and God punisheth none but wicked men why doth he bring me whom he Knows to be no Hypocrite as you slaunder me to that extremity of Pain and misery that I am almost constrained to tear and eat my own flesh which is mentioned as the Character of men in great anguish Isa. 9. 20. 49. 26. and am ready to lay violent hands upon my self Is it so great a crime to complain in this case or at least to enquire into the cause of this unwonted severity But this sense seems not well to suit either with the foregoing or following Verses but to come in abruptly Others therefore render the words thus Why should I take my flesh in my Teeth c. And so this may be either 1. A Reason of his ardent desire of Liberty of Speech because he could hold his Tongue no longer but must needs tear himself to pieces if he had not some vent for his grief So this agrees well both with v. 13. where he desired this freedom and with v. 19. where the same sense is expressed in plainer words Or 2. An Antidote against despair I perceive O my Friends by your Discourses that you intend to drive me to utter Despair if I do not turn to God in another manner than yet I have done Which if it were true I should certainly tear my flesh and violently take away my own Life But I see no reason why I should give way to any such despair or desperate Actions And this also hath a good dependance upon the foregoing words Let come on me what will But I have no reason to fear such Consequences as you suggest nor to despair of a merciful Audience and Relief from God and a good connexion with those which follow v. 15. where he declares his Hope and Confidence in God The Phrase of having ones Life in his hand notes a condition extremely dangerous and almost desperate as Iudg. 12. 3. 1 Sam. 19. 5. 28. 21. Psal. 119. 109. 15. * Psa. 23. 4. Prov. 14. 32. Though he slay me a Though God should yet more and more encrease my torments so that I could bear them no longer but should perceive my self to be at the point of Death and without all hopes of Recovery in this World yet I will trust in him b Or shall I not trust in him Should
Profession and Practice of Godliness that they will stir up themselves against them in holy Indignation and will oppose their wicked courses and will prefer afflicted Piety before prosperous Iniquity 9. The righteous also shall hold on his way y i. e. Shall persist in that good way into which he hath entred anâ—… not be turned from it by any afflictions which may befall himself or any other good men nor by any contempt or reproach cast upon them by the ungodly by reason thereof and he that hath clean hands z i. e. Whose life and the course of his Actions is holy and righteous which is a sign that his heart also is pure and perfect †〈…〉 shall be stronger and stronger a Shall not be shaken and discouraged by the grievous afflictions of the godly nor by the bitter censures and reproaches of Hypocrites or wicked men cast upon them for that cause but will be confirmed thereby and made more constant and resolute in cleaving to God and his ways and People in spight of all difficulties and miseries 10. But as for you all * 〈◊〉 â—… â—…9 do ye return and come now b i. e. Come now again as this Phrase is oft used and renew the Debate as I see you are prepared and resolved to do and I am ready to receive you Or return into your selves and consider my cause again peradventure your second thoughts may be wiser for I cannot find one wise man c To wit in this matter None of you speak like wise or good men but like rash and heady persons you censure me as a rotten Hypocrite and misjudge of Gods waye and condemn the Generation of Gods Children upon frivolous grounds among you 11. * 〈◊〉 â—… 6. 〈◊〉 My days d The days of my life I am a lost and dying man and therefore the hopes you give me of the bettering of my condition are vain and groundless are past my purposes e Or my designs or thoughts to wit which I had in my prosperous days concerning my self and Children and the continuance of my happiness are broken off even †〈…〉 the thoughts of my Heart f Heb. the possessions of my Heart i. e. those thoughts which in a great measure possessed my Heart which were most natural and familiar and delightful to me All my thoughts and designs and hopes are disappointed and come to nothing 12. They g Either 1. my Friends Or 2. my Sorrows of which he is here speaking Or 3. my thoughts last mentioned Possibly these words may be joined with them thus The thoughts of my heart change the night into day change the night into day h They do so uncessantly pursue and disturb me that I can no more rest and sleep in the dark and silent nights than in the midst of the light and tumults of the day Or they change the day into night Heb. they put the night for or instead of as the Hebrew Lamed is elsewhere used the day i. e. They make the day as sad and dark as the night to me So it seems best to agree with the following branch of the Verse the light is †〈◊〉 〈◊〉 short i i. e. The day-light which oft times gives some little comfort and refreshment to men in misery seems to be gone and fled as soon as it is begun because of darkness k i. e. Because of my grievous pains and torments which follow me by day as well as by night 13. If I wait l If I should give way to those hopes of my deliverance and restauration which you suggest to me †〈…〉 the Grave is mine House m I should be sadly disappointed for I am upon the borders of the Grave which is the only House appointed for me instead of that goodly house which you promise to me here upon condition of my Repentance I have made my Bed in darkness n I expect no other rest but in the dark Grave for which therefore I prepare my self 14. I have †〈…〉 said to Corruption o Heb. To the pit of corruption the Grave thou art my Father p I am near a kin to thee as being taken out of thee and thou wiltst receive and embrace me and keep me in thy house as Parents do their Children to the Worm thou art my Mother and my Sister q Because of the same original and the most strict and intimate Union and Conjunction between me and the Worms 15. And where is now my hope r And what then is become of that hope which you advised me to entertain As for my hope s i. e. The fulfilling of my hope or the happiness which you would have me expect Hope being put for the thing hoped for as Prov. 13. 12. 1 Cor. 9. 10. who shall see it t No man shall see it it shall never be 16. They u Either 1. They that would see my hope they must go into the Grave to behold it Or rather 2. My hopes of which he spake in the singular number v. 15. which he here changeth into the plural as is very usual in these Poetical Books shall go down to the bars of the pit x i. e. Into the closest and innermost parts of the Pit My hopes are dying and will be buried in my Grave when our rest together is in the dust y So the sense is when those Spectators together with my self shall be in our Graves Heb. Seeing that as this Hebrew Particle im oft signifies or certainly as it is used Numb 17. 13. Iob 6. 13. and elsewhere our rest shall be together in the dust i. e. I and my hopes shall be buried together CHAP. XVIII 1. THen answered Bildad the Shuhite and said 2. How long will it be ere ye a Either 1. You my Brethren Why do you not give over discoursing with Iob who is wholly transported with rage and not fit to be discoursed with at least until both you and he have better considered what to say Or rather 2. Thou O Iob of whom he speaks here as also v. 3. in the plural number either because there were some other person or persons present at this Debate who by their words or gestures shewed themselves favourers of Iob's cause or because it was a common Idiotism of the Eastern Language to speak thus of one person especially where he was one of Eminency or Authority Iob's Speeches were generally longer than his friends and they seemed very tedious to them make an end of words Mark b Consider the matter and our words better Or inform us Heb. make us to understand Seeing thou lookest upon us as ignorant and brutish men as it follows do thou instruct and inform us Cease cavilling and railing and produce thy strong Reasons that we may consider and answer them or yield to them and afterwards we will speak 3.
2. by God who deals with me according to his Soveraign Power and exact and rigorous Justice and not with that equity and benignity which he sheweth to the generality of men and hath promised to good men such as he knoweth me to be but I am not heard I cry aloud but there is no Judgment n God will not hear my Cause nor pass Sentence which I might reasonably expect from him but he quite neglects me and hath utterly forsaken me and left me in the hands of the Devil and wicked men See the like Complaints of other good men in the like case of desertion Psalm 13. 2. 22. 2. 88. 15. Lament 3. 8. Habak 1. 2. 8. He hath fenced up my way that I cannot pass o i. e. So that I know not what to say or do and can see no means nor possibility of getting out of my troubles and he hath sâ—…t darkness in my paths p So that I cannot discern my way or what course I should take 9. He hath stript me of my glory q i. e. Of my Estate and Children and Authority and all my Comforts and taken the crown r i. e. All my Ornaments from my head 10. He hath destroyed me on every side s i. e. In all respects and to all intents and purposes my Person and Family and Estate and I am gone t i. e. I am a lost and dead man Going is oft put for dying as Gen. 15. 2. Psalm 39. 13. and * 〈◊〉 24. 20. mine hope u i. e. All my hopes of the present life as he oft expresseth it but not of the life to come as appears from Iob 13. 15 16. 19. 25 c. hath he removed like a tree x Which being once plucked up by the roots never groweth again 11. He hath also kindled his wrath against me y He hath stirred up his wrath against me of his own accord without any provocation of mine humane infirmity excepted and * 〈◊〉 13. 24. 〈◊〉 2. 5. he counteth me unto him as one of his enemies z i. e. He useth me as harshly as if I were an inveterate Enemy of God and of all goodness though he knoweth I am and have ever been an hearty lover and servant of him 12. * 〈◊〉 6. 4. His troops a i. e. My Afflictions which are but God's Instruments and Souldiers marching under his Conduct come together and raise up their way b Either 1. cast a Bank or Trench round about me as an Army doth when they go to besiege a place Or rather 2. make a Causeway or raised Path as Pioneers usually do in low and waterish grounds for the march of an Army God removes all Impediments out of the way and lays me open to all manner of mischief against me and encamp round about my tabernacle 13. * 〈◊〉 31. 11. 38. 11. 69. â—… 88. 8 18. He hath put my brethren c i. e. My Kindred and Friends who might and should have supported and comforted me in my Distress far from me d Either 1. in place because they seared or disdained or at least neglected to visit or succour me Or 2. in their affections which are far from me when their bodies are present with me as I find in you But this also I ascribe to God he hath alienated your hearts from me and mine acquaintance verily are estranged from me 14. My kinsfolk have failed e To wit to perform the offices of humanity and friendship which they owe to me and my Familiar friends have forgotten me f i. e. Neglect and disregard me as much as if they had quite forgotten me 15. They that dwell in mine house g Who by reason of their Sex commonly have and should have more tender and compassionate hearts than men And therefore this is God's doing who hath hardned their hearts against me and my maids h count me for a stranger i Regard my Commands and Concerns no more than a strangers I am an alien in their sight k The same thing repeated through vehemency of passion because this lay very heavy upon him f Heb. The sojourners of my house i. e. such as had formerly sojourned with me whether strangers widows and fatherless whom by the Law of Charity and Hospitality he entertained Or hired Servants who had for a good while their habitation and subsistence in his Family 16. I called my servant l To do some servile office about me for my ease or relief and he gave me no answer m He passed by as if he had been deaf because he loathed and feared to come near to me though I entreated him n To my Commands I added humble and earnest Desires Either 1. with gentle and moving speeches Or rather 2. with my own mouth and not by a proxy with my mouth o. 17. My breath is strange to my wife p Who by reason of the stink of my breath and sores denied me her company though I entreated for the Childrens sake of †Heb. my 〈◊〉 mine own body q By these pledges of our mutual and matrimonial tye and affection the Children which came out of my Loyns and were begotten by me upon her body But divers render the words thus and I entreated the children of my own body i. e. Either some of Iob's younger Children who by reason of their tender years were kept at home with their Father when their elder Brethren and Sisters were gone abroad to the Feast or some of his Grand-children by those grown Sons and Daughters for such also oft come under the name of children But this sense seems not so proper partly because according to that Translation here is mention onely of Iob's entreating them but not a word of their denying his request which is the onely matter of his present Complaint and partly because according to the former Translation it is a great and just aggravation of his Wifes unkindness and exactly answers to the foregoing Verse where the Servants perverseness is aggravated in the same manner and by part of the same words 18. Yea ‖ Or the wicked young children r despised me I arose s To wit for my Seat to shew my respect to them though they were my inferiours to shew my readiness to comply with that mean and low condition into which God had now brought me Or I stood up for so this word sometimes signifies I did not disoblige or provoke them by any uncivil and uncomely carriage towards them but was very courteous to them and yet they make it their business to rail against me as you also do and they spake against me Or Fools the most contemptible persons 19. * Psal. 41. 9. 55. 13 14 20. All †Heb. the men of my secret my inward friends t Heb. the men of my secret my Intimates and Confidents
being fitly supplied out of the former branch of the Verse as is very usual in Scripture He would not use his power against me but for me by enabling me to plead my Cause and giving Sentence according to that Clemency and Benignity which according to his gracious Covenant he useth towards his Children Or He would put or sit his heart this very Verb of putting or setting being elsewhere used in this defective manner for putting or setting the Heart as Iob. 7. 17. Isa. 41. 10. as it is fully expressed Isa. 57. 1. Ezek. 40. 4. 44. 5. upon the Preposition Beth in being sometimes used for al upon as Neh. 2. 12. Isa. 21. 13. me to wit to hear me and all my reasons meekly and to judge favourably and to help and deliver me as that and the like Phrases commonly signifie in Scripture use 7. There n At that Throne of Grace as it is called Heb. 4. 16. where God lays aside his Majesty and Power and judgeth according to his wonted Grace and Clemency the Righteous o Such as I do and dare avow my self to be to wit in sincerity though not in perfection might dispute with him p Humbly and modestly propounding the grounds of their confidence and the Evidences of their Righteousness so q Upon such a fair and equal hearing should I be delivered for ever from my judge r Either 1. From the severe Censures of all corrupt and partial Judges such as you my Friends are Or rather 2. From the damnatory sentence of God for he is not only pleading before him but also with him He would give sentence for me and against himself This and some such Expressions of Iob cannot be excused from Irreverence towards God and too great a confidence in himself for which therefore God sharply reproves him hereafter and Iob abhorreth himself 8. * Chap. 9. 12. Behold I go forward s i. e. Towards the East which in Scripture is accounted the forepart of the world as the Hebrew name of it signifies because of the light of the Sun which ariseth there and draweth the Eyes of men towards it but he is not there t To wit so as I would have him as a Judge to hear and determine my cause of which he is here speaking For otherwise he knew and believed that God was essentially present in all places and backward u i. e. Towards the West So also the North is called the Left-hand and the South the Right-hand v. 9. because so they all are to a man who looks towards the East He names all the several parts of the World to shew his eager desire and restless endeavours to find out God and to present himself before him but I cannot perceive him 9. On the Left hand where he doth work x To wit in a special and peculiar manner more than in other parts of the World for so indeed God did work in those parts which were Northward from Iob because there Mankind among whom God delights to be and to work were most numerous and most ingenious to discern Gods works There also was the Seat of the Assyrian Empire which was eminent in Iob's time and afterwards of the other successive Empires In and by all which God did many great and glorious works But this Hebrew word is by others and that very properly and fitly rendred when or whilest he worketh to wit in an eminent manner So this is added to aggravate Iob's unhappiness We may certainly find any man when and where he is working But I saith he search for God even when and where he is working and yet cannot find him out but I cannot behold him he hideth himself y To wit from me He withdraweth his favour and will not afford me his presence and audience on the Right hand that I cannot see him z Either 1. I cannot discern his Counsels and Ways and the Reasons of his severe dealings with me Or rather 2. He doth not appear to me as a Judge to examine my Cause and Arguments but condemns me without hearing me 10. But a Though I cannot see him yet my comfort is that he seeth me and my heart and all my Actions Or For as this particle commonly signifies So this Verse contains a reason why he so vehemently desired that he might plead his cause with or before God he knoweth †Heb. the way that is with 〈◊〉 the way that I take b He cannot be deceived nor blinded either by the artifices of bold Accusers or Advocates or by his own misapprehensions or passions but he exactly knows the way that is with me i. e. the disposition of my heart and the whole course or manner of my Life when he hath tried me c If he would examine me throughly which above all things I desire I shall come forth as Gold d Which cometh out of the Furnace pure from all dross I would appear upon a fair hearing that I am free though not from all sin as he had confessed before yet from that hypocrisie and those gross enormities wherewith my friends charge me 11. My Foot hath held e his steps f i. e. Made a free and fixed choice and taken fast hold of them been firmly and strongly settled and resolved to continue in them as the word signifies his way have I kept and not declined g Either 1. Actively the steps or ways in which God himself walks the paths of Holiness Justice Mercy c. wherein he walked with or after God as the Phrase is Gen. 5. 24. 2 Kings 23. 3. following his Example Or 2. Passively the steps or paths which God hath appointed men to walk in as Ch. 21. 14. 12. Neither have I gone back h i. e. Not turned aside to any crooked or sinful path or course of Life human Infirmity excepted Heb. I have hid or laid it up as men do their best Treasures or what they most love and value The Phrase notes an high estimation of it an hearty affection to it and a diligent care to preserve it from the Commandment of his Lips †Heb. I have hid or laid up I have esteemed i the word of his Mouth more than ‖ Or my appointed portion my necessary food k Or my appointed food or my dayly portion i. e. that food or provision which is necessary for the support of my Life as this word is used Gen. 47. 22. Prov. 30. 8. 31. 15. which is more prized and desired than all the riches in the world 13. But he is in one mind l i. e. Notwithstanding all these Evidences of my sincere Piety and all my Prayers to him he still continues in the same mind and course of afflicting me Or But he is i. e. if he be against one or against any man as that word is oft used as he now setteth himself against me Or But he is one the
which they intended to rob and the part of the house where they resolved to enter into it in the day-time * John 3. 20. they know not the light i i. e. Do not love nor like it as Verse 13. but abhor it as it follows 17. For the morning is to them even as the shadow of death k i. e. Terrible and hateful because it both discovers them and hinders their practises if one know them they are in the terrours of the shadow of death l If they are brought to light or discovered they are overwhelmed with deadly horrours and terrours Or as the words are and may very agreeably to the Hebrew be rendred thus But as the Hebrew Particle commonly signifies they know Heb. he knoweth every one of them knoweth i e. approveth and loveth the â—…errours of the shadow of death i. e. the grossest darkness of the Night which to other men is as terrible as the shadow of death but to these men is most acceptable So this Clause is fitly opposed to the former he hates the light and he likes darkness 18. He is swift †Heb. upon the face of the waters as the waters m In these words he describes either 1. the wicked man's disposition and deportment that such persons are light and frothy in their spirits or swift or hasty to do evil or unstable in their ways as the waters or upon the face of the waters i. e. like the foam or froath or any other light thing which swims upon the top of the waters Or rather 2. his miserable condition of which he manifestly speaks in the next words and in the two next Verses For though Iob constantly affirms and maintains it against his Friends that many ungodly men do prosper and escape punishment in this life yet withal he observes and asserts that God will certainly sooner or later punish them and that he sometimes doth it here cutting them off by cruel and untimely Deaths or otherwise inflicting some notable judgment upon them of which he also speaks Chap. 21. 17 c. So the sense is He is swift i. e. he quickly passeth away with all his glory as the waters which never stay in one place but are always hasting and running away or like a Ship or any other thing which swimmeth upon the face of the waters Though he seems to stand as firm and unmovable as a Rock and to have taken deep rooting in the earth yet he is suddenly and unexpectedly removed and pulled up by the roots their n Or his for he still speaks of the same person though with a change of the number which is most familiar in this Book and elsewhere in Scripture portion o Or part i. e. his Habitation and Estate which he left behind him is cursed in the earth p Is really accursed by God and is by all men who live near it or observe it pronounced accursed because of the remarkable judgments of God upon it and upon his Posterity or Family to which he left it and from whom it is strangely and suddenly alienated he beholdeth not the way of the vineyard q i. e. He shall never more see or enjoy his Vineyards or other pleasant places and things which seem to be comprehended under this particular 19. Drought and heat †Heb. violâ—…t ly take consume the snow-water so doth the grave those which have sinned r As the Snow though it doth for a time lie upon the ground yet at last is dissolved into water by the heat of the season and that water quickly swallowed up by the earth when it is dry and thirsty So ungodly sinners though they live and prosper for a season yet at last they shall go into the grave which will consume them together with all their hopes and comforts Their jolly life is attended with a sad and oâ—…t-times sudden and violent death not with such a death as the godly die which perfects them and brings them to happiness but with a consuming and never dying death 20. The womb shall forget him s His Mother that bare him in her Womb and much more the rest of his Friends shall seldom or never remember or mention him to wit with honour and comfort but shall rather be afraid and ashamed to own their Relation to one that lived such a vile and wretched life and died such an accursed death This he shall have instead of all that Honour and Renown which he thirsted and laboured for and expected should persume his Name and Memory the worm †Heb. is sweet to him Ch. 21. 33. shall feed sweetly on him t This proud and insolent Tyrant that preyed upon all his Neighbours v. 2. 3 c. shall himself become a prey and a sweet Morsel to the contemptible Worms he shall be no more remembred u To wit with Honour or so as he desired and hoped but his Name shall rot and scarce ever be mentioned but with Infamy and Execration and wickedness x i. e. The wicked man of whom he is here treating the Abstract being put for the Concrete of which many Instances have been formerly given shall be broken y Broken to pieces or violently broken down as the word signifies He shall be utterly and irrecoverably destroyed And this expression plainly sheweth that the former Clauses are not to be understood of the Sinner's happiness in an easie and comfortable death but of his cursed and miserable end as a tree z Which being once broken either by its own weight or by some violent wind or by the hand of man never groweth again 21. He a Either 1. God who is oft understood who having cut off his person and brought him to his grave continues his judgments upon his Wife or Widow and Family Or rather the Oppressor who is the principal subject of almost all that is said in this Chapter whose great and manifold wickedness Iob described from v. 2 to 18. where he proceeds to relate the judgments of God upon him for his sins which having done v. 13 19 20. he here returns to the declaration of his further wickednesses the cause of these judgments evil entreateth b Or feedeth upon or devoureth or breaketh in pieces for all these the word signifieth and all come to one and the same thing the barren that beareth not c Barrenness was esteemed a Curse and Reproach and so he added affliction to the afflicted whom he should have pitied and helped But because such had no Children and the Widows no Husbands to defend or avenge their Cause he exercised cruelty upon them and doth not good d Either 1. he did her much wrong and harm it being usual in Scripture under such Negative expressions to contain the Affirmation of the contrary as Exod. 20. 7. Prov. 17. 21. 28. 21. And so this Branch answers to the former of evil-entreating Or
my House and the Gate Or to the City i. e. the Gate belonging to the City So Iob might live in the Country adjoining to it when I prepared my seat o When I caused the seat of Justice to be set for me By this and divers other Expressions it appears that Iob was a Magistrate or Judge in his Country in the street p i. e. In that void and open place within or near the Gate where the People assembled for the administration of Justice among them 8. The young men saw me and hid themselves q Either out of a profound Reverence to my Person and Dignity or out of a Conscience of their own Guilt or Folly which they supposed I might either understand by Information from others or discover by their countenances or carriages in my presence for which they knew I would reprove them and bring them to shame or other punishment and the aged arose and stood up r Whilest I either passed by them or was present with them See Levit. 19. 3â—… 1 Kings 2. 19. So great a veneration they had for my Person 〈◊〉 regard of that Wisdom and Justice and faithfulness which they discerned in me and in all my proceedings And therefore they judged quite otherwise of me than you now do 9. The Princes refrained talking s Either fearing that I should discern their weakness by their words or desiring to hear my words and sentence which they readily approved of and fully assented to Such an opinion had they of my Wisdom and did not think me such a foolish erroneous and impertinent Person as you fancy or represent me to be and laid their hand on their mouth t In token both of their wonder at Iob's wise Speeches and Sentences and of their resolution to be silent See Iob 21. 5. Prov. 30. 32. 10. †〈◊〉 〈◊〉 was 〈◊〉 The nobles held their peace and their Tongue cleaved to the roof of their mouth u It lay as still as if it had done so and they could not have spoken 11. When the ear heard me then it blessed me x i. e. Pronounced me to be a man blessed of God with eminent Gifts and Graces or heartily prayed for Gods Blessing upon me because of that Wisdom and Integrity which they saw in all my actions and of the satisfaction which I gave to all and the relief which I gave to the oppressed by my righteous and equitable decrees in all causes which were brought before me and when the Eye saw me it gave witness to me y When my appearance gave them occasion to speak of me they gave Testimony to my pious and just and blameless conversation So far was I from being or being thought to be guilty of those crimes wherewith you charge me of which see Ch. 22. 9. 12. Because * 〈◊〉 â—…2 12. 〈◊〉 â—…1 13. I delivered z From his potent oppressour They did not honour me for my great Wealth or Power but for my impartial Justice and pity to the afflicted and courage in maintaining their cause and right against their mighty Adversaries the poor that cried and the fatherless and him that had none to help him a None would own or help them partly because they were poor and unable to recompence them for it and partly because their Enemies were great and likely to crush both them and their helpers Which made Iob's virtue moâ—…e glorious 13. The blessing b Wherewith both he and others for his sake blessed me and begged that God would bless me of him that was ready to perish c To lose his Life or estate by the malice and tyranny of wicked men came upon me and I caused the Widows d Who are the common object of injuries and oppressions because for the most part they are unable either to offend those who molest them or to desend themselves from their Violence heart to sing for joy e For her great and unexpected deliverance 14. * Isa. 59. 17 Eph. 6. 14. 1 Thes. 5. 8. I put on Righteousness and it cloathed me f As a Garment covers the whole Body and is worn continually all the day long so I was constantly just in the whole course of all my administrations publick and private and never put off this Garment out of a partial respect to my self or to the persons of other men as the manner of many Judges is my judgment was as a robe and diadem g My judgments or decrees were so equal and righteous that they never brought shame and reproach upon me but always Honour and great Reputation 15. I was eyes h i. e. Instead of Eyes to instruct and direct and assist to the blind i Either 1. Corporally Or rather 2. Spiritually such as through Ignorance or weakness were apt to mistake and to be seduced or cheated by the craft and Artifices of evil-minded men These I cautioned and advised and led into the right way and feet was I to the lame k i. e. Ready to help him who was unable to help himself 16. I was a father l i. e. Had the care and bowels of a Father to them to the poor and the cause which I knew not m Either 1. Those which were not brought to my knowledge or Tribunal either through neglect or because the injured persons durst not complain I diligently enquired after Or 2. Those which were hard and difficult and possibly were made so by the frauds or arts of the oppressours or their advocates which the poor injured person could not find out I took pains to discover I searched out 17. And I brake †Heb. the jaw-teeth or grinders the jaws n Or the jaw-bones or the grinders the sharpest and strongest Teeth in the Jaw i. e. their power and violence wherewith they used to oppress others It is a Metaphor from Wild-beasts which break their Prey with their Teeth Compare Psalm 38. 57. 4. 58. 6. of the wicked and †Heb. cast pluckt the spoil out of his Teeth o i. e. Forced them to restore what they had violently and unjustly taken away 18. Then I said p i. e. I persuaded my self being thus strongly fortified with the Conscience of my own universal integrity and with the singular favour of God and of all men But although this was sometimes Iob's opinion vet at other times he was subject to fears and expectation of changes as appears from Chap. 3. 25 26. I shall die in my nest q Not a violent or untimely but a natural and peaceable and seasonable death sweetly expiring in my own Bed and Habitation in the midst of my Children and Friends leaving the pretious perfume of a Good-name behind me and a plentiful Inheritance to all my posterity and I shall multiply my days as the sand r Which is innumerable See Gen. 22. 17. 41. 49. 19. My root
my heart loose to covet and seek after forbidden things which mine eyes have seen which may design either 1. the lust of uncleanness But of that he had spoken v. 1. and reneweth the discourse v. 9. Or rather 2. the lust of Covetousness which is called the lust of the eyes 1 John 2. 16. partly because it is oft caused by sight as Ios. 7. 21. and partly because oft-times all the satisfaction it gives is to please the sight Eccles. 5. 11. And this sin is most legible in the following punishment v. 8. where his loss answers to this evil gain The Phrase notes the common method and progress of sin which is to enter by the eye to the heart Gen. 3. 6. Num. 15. 39. Eccles. 2. 10. 11. 9. and if any blot r Or blemish to wit any unjust gain If I have in my hands or possession any Goods gotten from others by fraud or violence which would be a great scandal and a blot to my reputation hath cleaved to mine hands 8. Then let me sow and let another eat s Let strangers enjoy the fruit of my labours according to God's Curse Levit 26. 16. Deut. 28. 30. yea let my off-spring t As this word is used Iob 5. 25. 27. 14. Or rather my encrease or growths or sprowts i. e. all my Plants and Fruits and improvements For 1. so the word properly signifies 2 So this latter Branch of the Verse explains the former as is most frequent in this and some other Books of Scripture 3. He had not now any Children to be rooted out be rooted out 9. If mine heart have been deceived by a woman u To wit by a strange Woman or rather by my Neighbours Wife as the next words limit it for of a Maid he spoke before v. 1. and this cannot be meant of his own Wife He saith by a woman i. e. either by gazing upon her Beauty so as to be enamoured with it and to lust after her or by her perswasions or allurements Or concerning a woman i. e. concerning impure conversation with a forbidden woman The Phrase is very emphatical taking from himself and others the vain excuses wherewith men use to palliate their sins by pretending that they did not design the wickedness but were meerly drawn in and seduced by the strong inticements and provocations of others All which Iob supposeth and yet nevertheless owns the great guilt of such practises even in that case as well knowing that temptation to sin is no justification of it or if I have laid weight at my neighbours door x Watching for a fit opportunity to defile his Wife Compare Prov. 7 8 9. 10. Then let my wife grind unto another y Either 1. let her be taken captive and made a slave to grind in other mens Mills which was a sore and vile servitude Exod. 11. 5. Iudg. 16. 21. Isa. 47. 2. Mat. 24. 41. Or rather 2. let her be defiled by another man as the next words expound it and as the Hebrews understand it and as this very Phrase is used by very ancient both Greek and Latine Authors Of which see my Latine Synopsis on this place And this is to be cautiously understood not as if Iob desired or would permit a requital in the same kind but onely that if in that case God should give up his Wife to such a wickedness he should acknowledge his justice in it and though with abhorrency of the sin accept of that punishment of it and let others bow down upon her z Another modest expression of a filthy action whereby the Holy Ghost gives us a Pattern and a Precept to avoid not only unclean actions but also all immodest expressions 11. For this a To wit Adultery whether committed by choice and design or by the sollicitation of the Woman v. 9. is an heinous crime yea it is an iniquity to be punished by the Judges b Heb an iniquity of the judges i. e. which belongs to them to take cognizance of and to punish and that with death and that not only by the â—…aw of Moses Deut. 22. 22. but even by the Law of Nature as appears from the known Laws and Customs of Heathen Nations in that case See also Gen. 38. 24. This is opposed to those secret and lesser sins which are only known to and punished by God 12. For it is a fire that consumeth to destruction c For this sin would be as a secret but consuming fire wasting my estate and Reputation and Body and Soul too provoking God and enraging the Husband and bringing down some extraordinary Vengeance upon me And therefore the fear of God kept me from this and such like wickedness and would root out all mine encrease d i. e. All my Estate Compare Prov. 6. 27. 13. If I did despise the cause of my man-servant e If I used my power over him to overthrow him or his just rights And seeing it is known that I was so just and kind to them over whom I had such unlimited power it is not probable that I should be guilty of such cruelty to others as you impute to me or of my maid-servant when they contended with me f Either for imposing heavier burdens than they could bear or for not providing for them those supports which their nature and necessity required or for any other plausible cause I heard them patiently and indifferently and did them right even against my self if by any mis-information or passion I had done them any Injury 14. What then shall I do when * Psal. 44 21. God riseth up g To wit to plead the Cause of the Oppressed against the Oppressor and to execute judgment as this Phrase is used Psalm 68 1. Zach. 2. 13. and elsewhere I used my Servant like one who was also my self a Servant and had a Master in Heaven Col. 4. 1. to whom I was to give an account of my carriage to my Servant and to all men and when he visiteth h i. e. When he shall call me to his Tribunal and severely examine all my actions and particularly the Cause between me and my servant what shall I answer him i What Apology shall I make for my self 15. * Chap. 34. 19. Prov. 14. 31. 22. 2. Mal. 2. 10. Did not he that made me in the womb make him k I considered that he was though my Servant yet my Fellow-creature made by the same God and therefore one of God's Subjects whom I could not abuse without the injury of his supream Lord. and ‖ Or did he not fashion us in one womb did not one fashion us in the womb l Heb. Did he not form us in one womb Not in one individual Womb but in a Womb of the same kind in an humane Womb with a Body and Soul of the same nature and quality a reasonable and immortal Creature and made after
to him through the Mediatour and sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness and therefore must needs be favourable to him as he hath declared and ingaged himself to be in such cases 27. ‖ 〈…〉 He looketh upon men u Either 1. the sick Man shall look upon and converse with Mankind his Friends or others as he did before and shall say as the following word is and may be rendred I have sinned c. i. e. He shall confess to them that God was not to be blamed but that he by his own sin and folly did bring that evil upon himself And then he shall acknowledge God's great goodness to him and shall add what follows in the next Verse He hath delivered my Soul c. and my life c. as they render it Or rather 2. God diligently observes all Mankind and their several carriages especially in sickness and distress and if any say I have sinned x If there be any Man that sincerely saith thus God hears it and will pardon and heal him as it follows and perverted that which was right y Either 1. I have judged perversly of the just and right ways of God censuring his proceedings against me as too severe and rigorous whereas in truth I only was to be blamed Or 2. I have perverted God's righteous Law by bending it and making it comply with my crooked ways Or I have swerved from the right and good way of God's commands or I have made crooked paths So he repeats in other words what he said in the former branch of the Verse I have sinned and it profited me not z I got no good by so doing as I vainly promised my self but I got much hurt by it even diseases and griefs and extreme dangers This was the just fruit of my sins It is a Meiosis whereby less is said and more is understood of which we have seen many examples before 28. ‖ 〈…〉 He a i. e. God whose work alone this is will deliver his soul b Himself or as it follows his life from going into the pit and his life c See on v. 18. shall see the light d i. e. Shall enjoy either 1. prosperity which is oft called light as darkness is put for affliction or 2. the light of the living as it follows v. 30. the light of this World i. e. His life which was endangered shall be restored and continued This is opposed to his going down into the Pit in the former branch 29. Lo all these things worketh God e All these ways and methods doth God use to awaken and convince and save sinners †〈…〉 oftentimes with man f Either severally one way with one and another way with another or with the same Man trying several means one after another to bring him to repentance and prepare him for deliverance 30. * 〈◊〉 â—…6 13. To bring back his soul from the pit to be enlightned with the light of the living g i. e. That he may enjoy the light of life and continue in the Land of the Living out of which he was going 31. Mark well O Job hearken unto me hold thy peace h Attend to what I have further to say to thee with patience and silence and I will speak 32. If thou hast any thing to say i answer me speak for I desire to justifie thee k For thy own justification or in answer to the charge that I have already brought against thee k To wit as far as may consist with Truth and Justice I do not speak with evil design or a bitter mind or as one resolved to condemn thee whatsoever thou sayest and I shall be glad to hear any thing from thee which may make for thy just vindication 33. If not hearken unto me hold thy peace and I shall teach thee wisdom l i. e. What thy wisdom and duty is in thy circumstances CHAP. XXXIV 1. FUrthermore Elihu answered and said 2. Hear my words O ye wise men a Who are here present do you judge of the truth and reason of what I have said and am further to say for I am willing to submit all to the judgment of the truly wise and give ear unto me ye that have knowledge 3. * Chap. 6. 30. 12. 11. For the ear trieth words b i. e. Man's mind judgeth of things spoken and heard The ear the sense of Discipline is put for the mind to which things are conveyed by it See the note on Iob 12. 11. as the †Heb. palate mouth tasteth meat 4. Let us choose to us judgment c i. e. Justice and Equity judgment being oft synecdochically used for just judgment as Iob 8. 3. 19 7. 32. 9. Psal. 37. 28. Let us not contend for victory but only for Truth and Justice This shall be my only care and business Let us lay aside all prejudices and animosities which I perceive have had too great an influence upon thee and thy friends and impartially consider the naked truth and right of the cause let us know d i. e. Let us discover or make it known one to another among our selves what is good e Who hath the best cause 5. For Job hath said * Chap. 〈◊〉 I am righteous f Either 1. I am perfectly righteous But this Iob did not say but the contrary Iob 9. 2 3. 14. 4. Or 2. I am a sincere Person no Hypocrite as my Friends make me But this Elibu doth not deny or 3. I am so far righteous and have been so holy and blameless in my life that I have not deserved not had any reason to expect such hard usage from God And this Iob had oft intimated and Elihu doth justly blame him for it that he blazoned his own righteousness with tacit reflections upon God for dealing so severely with him and my God hath taken away my judgment g For so Iob had said Ch. 27. 2. i. e. He denies me that which is but just and equal to give me a fair hearing to suffer me to plead my Cause with or before him to shew me the reasons of his contending with me and what sins besides common infirmities I have been guilty of whereby I have deserved such extraordinary judgments Which Elihu justly taxeth him with as a very irreverent and presumptuous expression 6. Should I lie against my right h So Iob had said in effect Ch. 27. 4 5 6. Should I falsly accuse my self of such sins of which I am no way conscious to my self Should I betray mine own cause and deny my integrity and say that I deserved worse than I have done †Heb. mine Arrow Chap. 6. 4. 16. 12. my wound is incurable without transgression i i. e. Without any great or hainous or crying sin as
necessary Vindication Or 〈◊〉 〈◊〉 as this word oft signifies Him whom â—…e hath been pleased to chuse and advance not for any worth or merit of mine but out of his free grace and kindness to me who therefore will maintain the work of his own hands and grace although I cannot deny that I have been guilâ—… of divers frailties and miscarriages for which God might justly reject me if he should deal with me according to the rigours of his Justice for himself n Either 1. In his stead or to be his â—…icegerent as all Kings are and especially the Kings of Gods own People Or rather 2. For his own service and glory to fulfil all his will as it is expressed Acts 13. 22. Which may be spoken by way of opposition to Saul who had no regard to God nor to his Will and Glory but minded only his own honour and advantage the LORD will hear when I call unto him o Therefore I am assured that God will hear my Prayers and save me out of your hands 4. Stand in awe p Tremble therefore and be afraid if not of me yet at least of God who hath engaged himself in my Cause or Quarrel and will be an Adversary to my Adversaries Or be angry as this word is here rendered by all the antient and some modern Translators and as it is thought by the Apostles Eph. 4. 26. Or Are you angry for it may be taken interrogatively Admit you be angry or displeased that God hath preferred me an obscure Person and of a mean Family before so many noble and mighty men yet or but as it follows sin not i. e. do not so far indulge your anger as to break forth into murmuring against god or rebellion against me but seasonably suppress and mortify your unadvised and sinful Passion least it break forth to your own Ruine This Hebrew word signifies in general a vehement commotion of the mind or heart whether through grief as 2. Sam. 18. 33. or fear as Exod. 15. 14. Deut. 2. 25. or anger as Gen. 45. 24. 2. Kings 19. 27 28. Prov. 29. 9. Ezek. 16. 43. and sin not q By cherishing and prosecuting your anger and malice against me and your Rebellion against Gods Authority commune with your own heart upon your bed r Calmly and deeply consider these things in your own Breasts in the silent night when you are at leasure from the croud of distracting business and free from the company of crafty and dawbing Parasites and be still s Either 1. As to your outward Actions for this Verb oft signifies a cessation of Actions as Ios. 10. 13. Iob 30. 27. Proceed no further in your wicked speeches and contrivances against me Or rather 2. As to your inward passions Compose your tumultuous minds as this Verb is used Psal. 37. 7. and 62. 2. and 137. 2. Suppress your anger and rage which though directed against me onely yet is indeed against God and against his counsel and providence Selah 5. Offer t To wit unto God that he may be reconciled to you and may pardon all your Murmurings and Insurrections against him and against me For it seems plain that this as well as the former verse is spoken not to David's friends and favourers as some think but to his enemies even to those sons of men v. 2. to whom he directeth his speech v. 3. But know and v. 4. Stand in awe and here Offer * 〈◊〉 51. 19. 〈◊〉 15. 8. 〈◊〉 〈◊〉 2â—… the sacrifices of righteousness u i. e. Righteous Sacrifices which requires that the persons offering them be righteous and do righteous things and offer them with an honest mind and with faith as it follows and true repentance Without which he intimates that all their Sacrifices were of no esteem with God and would be wholy unprofitable to them And withal it is probable that he reflects upon the followers of Saul or of Absalâ—…m who had the only place of Sacrifice in their possession whilest David was debarred of the opportunity of sacrificing as he complains 1. Sam. 26. 19. and accordingly they gloried in their Sacrifices and upon that account promised themselves success against David who was by Gods providence deprived of the opportunities of reconciling and engaging God by Sacrifices and put your trust in the LORD x i. e. And then i. e. so doing you may rely upon God and confidently expect his assistanee which otherwise it is in vain for you to hope for Withal he seems to reflect upon his Enemies who trusted to an arm of flesh to their own great numbers and power and to intimate what his course was to wit to trust in the Lord. 6. There be many y Either 1. Of my own followers who are weary of waiting upon God and ready to despair Or rather 2. Of mine Enemies and of the body of the people who were either engaged against him or at least unconcerned for him and sought only their own ease and advantage that say who will shew us z Heb. make or give us to see i. e. to enjoy as this phrase is frequently used as Psal. 27. 13. and 34. 12. Eccles. 2. 1. and 3. 13. any good a i. e. Worldly good as appears by the opposition of the light of Gods Countenance to it in the next words and by the explication of it of Corn and Wine in the next verse i. e. Who will put an end to our present Broilâ—… and Troubles and give us that tranquillity and outward happiness which is the 〈◊〉 thing 〈◊〉 we desire Withal he may seem to intimate the reason and 〈◊〉 which induced so many persons to take 〈◊〉 against him which was their eager desire of Honour or 〈◊〉 Advantage which they promised to themselves by appearing against 〈◊〉 See 1. Sam. 22. 7. LORD * 〈◊〉 6. 25. 〈◊〉 Psal. 21. 6. 〈◊〉 44. 3. 〈◊〉 67. 1. lift thou up the light of thy countenance upon us b i. e. Upon me and my Friends Give us assurance of thy love and favour to us and evidence it 〈◊〉 us by thy powerful and gracious assistance 7. Thou hast put gladness in my heart c Whatsoever thou shalt do with me for the future as to my outward distresses and concernments I have at present unspeakable pleasure and full satisfaction in the impressions and testimonies of thy love in and to my Soul whereby also I am encouraged with confidence to expect good success to my righteous Cause more than in the time that their 〈◊〉 and their wine increased d Than worldly Persons have in the time of a plenâ—…iful Harvest which is a time of great rejoycing Iudg. 9. 27. Isa. 9. 3. Ier. 48. 33. 8. * Psal. 3. 5. I will both e This word relates to the two following Verbs as soon as I am laid down I will quietly compose my self to sleep whereas many lye down upon their beds and cannot
glorious Majesty of his soveraign Power and Dominion over all men and things and of his accurate Inspection into all men and their actions here below which from that high Tower he can easily behold as it here follows the LORD'S throne p Where he sits to examine all Causes and to judge all Men and to give forth righteous Sentences according to every mans works which is my great Comfort and Joy is in heaven his eyes behold * Psal. 33. 13. 3â—… 15 16. 66. 7. his eye-lids try the children of men q i. e. He doth exactly and thoroughly discern all men and all that is in men their most inward and secret Actions Psal. 7. 9. And therefore he sees and will reward my Innocency notwithstanding all the Reproaches and Calumnies of mine Enemies and withal he sees all their secret and subtil and malitious Designs against me through all their cunning Pretences and will discover and defeat them n To whom I appeal from mens unjust Tribunals 5. The LORD trieth r Either 1. He examines them and knows them to be righteous and consequently approveth and loveth and will preserve and bless them which may be gathered from the contrary Condition of the Wicked whom God is supposed to try though that be not expressed and upon Trial finds them to be wicked and therefore hates and punisheth them as it follows The like Ellipsis of an whole Sentence see on Psal. 1. 6. Or 2. He tryeth and exerciseth them and their Graces by Afflictions or he corrects them for their Sins which is oft called trying as Psal. 66. 10. Zech. 13. 9. Iames 1. 12. 1. Pet. 4. 12. So this is spoken by way of concession and to remove the Offence which some men might take at David whose person and cause they might be apt to condemn because of his Troubles Therefore he saith God tries i. e. chastens even righteous persons yet still he loves them and therefore will in due time deliver them But as for the wicked let not them rejoyce in my Tryals for far worse things are appointed for them God hates them and will severely punish them the righteous but the wicked and him that loveth violence s By which Character he describes and brands his Enemies and aggravates their Malice because they chose and practised Violence against him not for any need which they had of it for David was a most peaceable and harmless man and neither pretended nor indeavoured to do any more than to defend himself and that as far as was possible without the Offence or Injury of any other man but meerly from their Love to Injustice and Violence and their implacable Hatred against goodness and good men his soul hateth t He hateth with or from his Soul i. e. inwardly and ardently 6. * Ezek. 38 22. Upon the wicked he shall rain u Which notes their Original to be extraordinary and from God's hand and withal that they should come plentifully swiftly and suddenly violently and unavoidably as Rain commonly doth fall from Heaven snares x i. e. Grievous Plagues or Judgments which are called Snares here as also Iob. 18. 9 10. and 22. 10. Isa. 8. 14. and 24. 17 18. Partly because wicked men are oft times surprized with them when they least expect them Luk. 21. 35. And partly because they cannot escape them nor get out of them but are held fast and destroyed by them fire and brimstone and ‖ i. e. Dreadful Judgments so called metaphorically and by allusion to the Destruction of Sodom and other places by these means But this he seems to speak not so much of present and temporal Calamities as of their future and eternal Punishments because he manifestly speaks of those Miseries which are peculiar to wicked men whereas David knew very well both by his own Experience and by the History of Iob and of Israel's Bondage in Egypt that all things here came alike to all men good or bad Eccles. 9. 2. and that good men had many times a greater share of worldly troubles than God's own people as David acknowledgeth and complaineth of it Psal. 73. an horrible tempest ‖ Or a burning 〈◊〉 this shall be the portion of their * Psal. 16. 5. cup y This is their portion and as it were the meat and drink appointed to them by God This shall certainly and unavoidably be their state or condition which is oft called a mans part or portion as Psal. 16. 5. and 63. 10. and 75. 8. Mat. 24. 51. He alludes to the antient custom of Masters of Families or of Feasts who used to distribute the several Portions of Meat to their Domesticks or Guests 7. For * So this is given as the reason why God hateth and punisheth wicked men so dreadfully because he loves righteousness and therefore must needs hate wickedness and punish wicked men Or But as this Particle is oft rendred For this seems to be added by way of Opposition to what he now said concerning the State of wicked men the †Heb. the LORD is righteous â—…e 〈◊〉 righteousness So Gr. righteous LORD loveth righteousness his countenance doth behold the upright z To wit with an eye of Approbation and true and tender Affection and watchful and gracious Providence which is oft signified by God's beholding or looking upon men as Exod. 2. 25. Ezra 5. 5. Psal. 25. 18. and 33. 18. and 34. 15. c. As on the contrary God is oft said to hide or turn away his Face or Eyes from wicked men PSAL. XII To the chief musician ‖ Or 〈◊〉 〈◊〉 eighth upon Sheminith a The same Title is prefixed to Psal. 6. a Psalm of David b This Psalm was composed in the time and upon the occasion of Saul's ill Government and his Persecution of David and other good men who favoured him 1. ‖ Or 〈◊〉 HElp c Or Save me and other good men from the Subtilty and Rage of wicked men Saul will not help us and other men cannot help therefore it is a sit season for thee to help Or kind or merciful as this word is oft used as Psal 30. 5. and 31. 24. and 86. 2. LORD for * 〈◊〉 5â—… 1. the godly d I and my Friends are sorely and causelesly persecuted banished from our Homes and Friends and which is worst of all from God's Sanctuary and yet few or none pity us all Mercy and Humanity is lost man ceaseth for the faithful sail e Men have lost not only serious Piety but even common Honesty in their words and dealings with men from among the children of men 2. They speak vanity f Or falshood which is a vain thing and wants the solidity of truth every one with his neighbour * Psal. 28. 3. with flattering lips and with †Heb. aâ—… 〈◊〉 〈◊〉 an heaâ—…t a double heart g Pretending one Heart and that
Paradise where thou art graciously and gloriously present where thou dost clearly and fully discover thy Face and the light of thy Countenance whereas in this Life thou hidest thy Face and shewest us only thy Back-parts and we are in a state of absence from thee and see thee only through a Glass darkly and enjoy thee but in part is fulness of joy t i. e. Full and perfect joy and Satisfaction which it is in vain to expect in this Life and is only to be found in the sight of thee See Exod. 33. 14. Psal. 17. 15. Mat. 5. 8. 1. Ioh. 3. 2. at thy right hand u Which he mentions as a place of greatest Honour as this was Gen. 48. 13 c. 1 Kings 2. 19. Psal. 45. 9. and the place where the Elect and Saints are placed at the last day Mat. 25. 33 c. and lastly at the place where Christ himself is said to sit Psal. 110. 1. Mat. 26. 64. Col. 3. 1. Heb. 1. 3. there are pleasures for evermore x Everlasting delights in the Contemplation and fruition of God PSAL. XVII A prayer of David a David being now grievously persecuted and distressed by Saul and other Enemies and being also bespaâ—…ered with many Calumnies he appeals to the heart-searching God makes a solemn Protestation of his integrity earnestly begs of God protection and Deliverances and being made weary of this Life by his pressing and manifold Calamities he Comforts himself with the Contemplation and hope of an happier Life 1. HEar †Heb. justice the right b Heb. righteousness i e. Me who notwithstanding all their Accusations and slaunders am righteous Or my righteous cause do thou take notice of it and give Sentence for me or my righteous Pâ—…ayer I desire nothing that is unreasonable or unjust but that thou wouldest judge righteously between me and mine Enemies and vindicate thine own Honour and faithfulness in making good thy Promise to me which thy righteousness obligeth thee to do O LORD attend unto my cry c i. e. My â—…ervent Prayer attended with strong Cries give ear unto my prayer that goeth †Heb without liâ—…s of deceit not out of â—…eigned lips d Heb. not with deceitful lips which speak one thing when my Heart knoweth and designeth another And this profession of his sincerity in his Words doth fitly make way for his solemn appeal to God in the following Verses 2. Let my sentence e Heb. my right or judgment i. e. Judgment in my cause or on my behalf come forth from thy presence f i. e. From thee and from thy tribunal to which I bring my cause Do not suspend or delay it but speedily examine my cause and give Sentence in it let thine * Psal. 11. 5. eyes behold the things that are equal g Or Right For though I desire and need thy Grace and Favour in many other Respects yet I beg only thy justice in this cause between me and them 3. Thou hast proved h Or searched or tried it by many and fore Temptations and Afflictions whereby the sincerity or hypocrisie of mens Hearts are easily and commonly discovered and especially by thy all-seeing Eye And that is my great Comfort that thou art Witness of my innocency mine heart thou hast visited me i Thou hast made an inspection and enquiry into my Heart in the night k Either 1. Metaphorically i. e. in the time of Trouble Or 2. properly when mens minds being freed from the incumbrance and distraction of Business and from the Presence and Society of men Which either lays a restraint upon them or tempts them to use Dissimulation do act most vigorously and freely either upon Good or Evil according to their several inclinations * Ioh. 23 10 〈◊〉 26. 2 Mal. 3. 2 3. 1 Pet. 1. 7. thou hast tried me l Accurately and severely as Gold-smiths do Metals and shalt find nothing m i. e. Nothing of unrighteousness in Heb. shalt not find To wit that whereof mine Enemies accuse me namely Hypocrisie towards thee and evil design against Saul covered under fair Pretences as they alledge So this general Phrase is to be limited from the Context as other Generals most frequently are For he was far from thinking himself Sinless that he often acknowledgeth his many and great sins and particularly that if God should enter into Iudgment with him and be severe to mark iniquities no man living could be justified Or stand before him Psal. 130. â—…3 and 143. 2. I * Psal. 39. 1. am purposed n Or I have resolved upon Deliberation as the word implies that my mouth shall not transgress o I am so far from Practising against Saul's Life as they charge me that I will not wrong him so much as in a Word Some joyn these Words with the next foregoing and render the place thus That which I have thought my mouth shall not transgress or rather hath not transgressed i. e. My Thoughts and Words always agree together Iabhor falshood and Dissimulation 4. Concerning the works of men p Concerning my care and Caution about my Words I have now spoken v. 3. now I may say the like concerning my works As for the works which men generally Practise Or Because of as the prefix Lamed is oft used as Gen. 2. 23. Numb 16. 34. Jer. 4. 31. and 22. 10. and 23. 9. The works of men So the Sence may be this Observing and considering the quality of the Works of the men of this Age with whom I converse or of all mankind some few excepted considering I say how wicked and unreasonable and pernicious they are not only to others but also to themselves I was resolved to take more care in the ordering of my own Actions by the word of thy lips q i. e. By the help of thy blessed Word and the excellent Rules Promises and Threatnings thereof which by deep and frequent Meditation I have hid and fixed in mine Heart as the best Anâ—…idore against sin and temptation Psal. 119. 9. 11. I have kept me from r So the same Verb is used with the like Supplement Ios. 6. 18. which also is in a manner included in the Verb. Or I have observed To wit so as to avoid them the paths s Or ways i. e. The Customs and Practices or the imitation of them as may be gathered from the next Verse where he prays to be kept in God's paths which are oppossed to these Paths of the destroyer t Or of the violent Man Such as Saul and his Courtiers and Soldiers have shewed themselves towards me Although their rage and violence against me might have tempted me to have repayed them in their own Coyn yet I forbore it and spared both others and Saul himself when his Life was at my Mercy 1 Sam. 24. and 26. and this I did in Obedience to thy Word which required me
others so the Holy Prophets did oft times search into and study to find out the meaning of their own Prophecies as appears plainly from 1 〈◊〉 1 10. 11. The Phrase is thought to be taken from the Musicians who lay their Ear close to the Instrument when they Tune it and by their Ear try how the Voyce and Instrument agree to a parable d Which properly is a figurative and allegorical Speech but is oft more largely taken for any excellent and important and withal dark or Difficult Doctrine or Sentence See Numb 23. 7. and 24. 3. 15. Psal. 78. 2. Comp. with Mat. 13. 35. I will open e i. e. I will not smother it in my own Breast but publish it to the World my dark saying f So he justly calls the following Discourse because the thing in question is and ever hath been thought Difficult and hard to be understood upon the harp 5. Whereforâ—… should I fear g He speaks in his own Person because he had now said that he would incline his Ear v. 4. i. e. Learn and Practise what he was teaching others but his meaning is more general That there is no sufficient Cause why he or any good man should Fear Which is to be understood of Excessive or immoderate and prevailing Fear causing Dejection or Despondency or distrust of God's Providence and Goodness or Discontent with his Condition In which Sence men 〈◊〉 bid not to Fear Gen. 50. 19. Mat. 28. 5. Comp. with Mark 16. 6. Thus Gen. 45 5. Be not grieved to wit inordinately for otherwise they ought and he would have had them to grieve for their sin Thus to lead a man into Temptation Mat. 6. 13. is to suffer him to be overcome by it by Comparing 1 Cor. 10. 13. And the Object or cause of this forbâ—…dden Fear is double the one the Afflictions of good Men here following the other the Prosperity of the ungodly as it is declared v. 16. and of which he begins to Treat in the very next Verse and continues the Discourse of it to the end of the Psalm in the days of evil h Either 1. Of sin when iniquity of all sorts abounds which is many ways grievous and vexaâ—…ious to every good Man Or 2. Of Misery in times of great Distress and Calamity either publick or private when wicked Men flourish of which he speaks in all the rest of the Psalm and good men are oppressed and persecuted whâ—…n the iniquity of my heels i By which he understands either 1. His afflictions which he might justly call the Punishment of his sinful Actions for iniquity is commonly put for the Punishment of it and the Heels are put for a Mans Foot-steps and Metaphorically for ones ways or Actions as Psal. 56. 6. and 89. 51. Or 2. The iniquity i. e. The violent and injurious Designs and Practises of his ungodly and malitious Enemies who as he here saith did 〈◊〉 him about Whereby he notes their prosperous Success against him and his being indangered and vexed by them as this Phrase implies Iob. 16. 13. Psal. 17. 9. 11. and 22. 12 and 140. 9. Habak 1. 4. and withal their intention and endeavour to vex and persecure and destroy him as this Phrase is used Psal. 17. 9. and 22. 12. 16. and in many other places This Sâ—…nce is favoured both by the Syriack and Arabick Interpreters whereof the former renders the Words thus the iniquity of mine Enemies hath Compassed me and the latter thus when mine Enemies shall Compass me about and by the main Scope of the Psalm which is to Comfort himself and other good Men against that great Scandal of the Prosperity of the Wicked and the Oppressions and Miseries of the Righteous But all the Difficulty is why or how he calls this the iniquity of his Heels For the clearing whereof it is humbly proposed to Consideration that this Genitive Case of my Hâ—…els seems to note not the Efficient or Meritorious cause of this iniquity or Punishment of it but the Object about which this iniquity is Exercised as Nouns in the Genitive Case are frequently â—…aken Thus the spoil of the Poor Isa. 3. 14. is not that spoil which was made by them but upon them and the Viâ—…lence of the Children of Iudah as it is in the Hebrew 〈◊〉 Ioâ—…l 3. 19. is that which was done agâ—…inst them as we truly Translate it See also Dan. 4 27. Mat. 10. 1. Act. 4. 9. In like manner here the iniquity of my Heels is the iniquity wherewith they Compass and seek to trip up my Heels for we shall find David oft speaking of the malitious Practices of his Enemies with respect to his Heels or Feet or Steps So he tells us they pierced his Hands and Feet Psal. 22. 16. they Compassed and marked and prepared a Net for his Steps Psal. 17. 11. and 56. 6. and 57. 6. as 〈◊〉 also complains of his Enemies that they hid Snares for his Feet Ch. 18. 22. And therefore it is not strange that the iniquity of his Enemies is here noted to be exercised about his Heels or Footstepts as this word signifies either because they did malignantly observe all his steps or ways that they might find occasion to load him with Reproaches in order to his Ruin or because they purposed to trip up his Heels or to overthrow his goings as he Complains Psal. 140. 4. Besides the Words may be rendred the iniquity of my Supplanters for the Hebrew word rendred Heels may be and is by some learned Interpreters taken for a Participle of that Verb which signifies to Supplant or trip up the Heels or Circumvent from whence Iacob had his Name And this Character fitly agrees to David's Enemies who were not onely most malitious but also very deceitful and Treacherous as he every where Complains shall * Hos. â—… 2. compass me about 6. They that * Joh. 31. 24. Psal. 62. 10. Mark 10. 24. 1 Tim. 6. 17. trust in their wealth k As that which can and will secure them from Gods judgments and from the Calamities of humane Life the Psalmist having said that he and other good Men had no sufficient cause of Fear from their present sufferings from ungodly Men now he proceeds on the contrary to shew that his ungodly Enemies had no reason to be secure and Confident because of their present Riches and prosperous Success and boast themselves in the multitude of their riches 7. None of them can by any means redeem l To wit from Death as appears from v. 9 10. c. neither from the first Death nor from the second which he points at v. 14. 19. his brother m Whom he would do his utmost to preserve in Life and Consequently not himself But he seems to mention his Brother rather than himself because when his Brother is sick he being in Health hath the full Command and free use of all his Wealth and Strength and Wiâ—…
it is very Proper to this place and usual in other places of Scripture to invite the Gentile World to the Contemplation and Celebration of God's Works to and for his People See Deut. 32. 43. 1 Chron. 16. 23 24. 2 Sing forth the honour of his name make his praise glorious b i. e. Praise him in an extraordinary and Eminent degree so as he may have much Glory from you 3 Say unto God How terrible art thou in thy works c To wit to thine Enemies as it follows through the greatness of thy power shall thine enemies ‖ Or yield seigned Obedience †Heb. Lye submit themselves unto thee d Heb. Lye unto thee i. e. Profess subjection to thee not sincerely and freely but by Constraint and out of a servile Fear 4 All the earth shall worship thee and shall sing unto thee e Many People of divers Nations shall be so affected with thy stupendious Works that they shall Worship and Praise thee for them and all People should do so and shall have just cause to do so and the time will come when all Nations will actually do so to wit in the days of the Messias they shall sing to thy Name Selah 5 * Psal. 46. 8. Come and see f Consider them wisely and seriously for God's Glory and for your own good the works of God he is terrible in his doing toward the Children of men g To all his Enemies whom he calls the Children of Men Partly in way of Contempt to shew how unable they are Either to avoid or resist the great God and Partly in opposition to his own People who are frequently called the Children of God 6 * Exod. 14. 21. He turned the sea into dry land * Josh. 3. 17. they went through the flood h Or River to wit Iordan on foot there did we i i. e. Our Nation or our Ancestors in whose Loyns we then were and the Benefit of which Antient Deliverance we at this day enjoy See the like Expressions Psal. 81. 5. Hose 12. 4. The whole People of Israel are oft Considered as one Body continued through all succeeding Generations United in the Bound of the same Covenant and Worship and in the Possession of the same Promises and Priviledges and Blessings and Acted by one and the same Spirit and therefore several and contrary things may reasonably be ascribed to them in regard of their several Parts and Ages and what was done in one Age may be imputed to another by Vertue of their strict Conjunction with the same Body rejoyce in him 7 He ruleth by his power for ever i The same Power which God had and put forth for his People in Antient time he still hath in as great Vigour as ever and is not at all weakened by Age and is as able and ready to Act for them now as ever he was which he hath shewed by this Late and Glorious instance * Psal. 11. 4 his eyes behold the nations k He sees all their secret and subtil Devices and can and will defeat them when he sees fit let not the rebellious exalt themselves l Lift up their Hands against God or against his People Or the Rebellions i. e. Those People which Rebel against this Almighty God and his Laws shall not exalt themselves as they Vainly hope and Design to do but shall be brought down and destroyed as is hereby implyed Selah 8 O bless our God ye people m Of other Nations that have served or yet do serve other Gods and make the voyce of his praise to be heard 9. Which †Heb. 〈◊〉 holdeth our soul in life n Who by a Succession of Miracles of Mercy hath kept us alive in the midst of a thousand Deaths to which we were exposed and hath restored us to Life when we were like Dead men and dry Bones scattered at the Mouth of the Grave and suffereth not our feet to be moved o To wit so as to fall into Mischief and utter Ruin as our Enemies designed 10 For p Or Yet or Nevertheless Though thou hast hitherto helped us and now delivered us yet for a season thou hast sorely afflicted us * Psal. 17. 3. thou O God hast proved us thou hast tryed us as silver is tryed q i. e. Severely as if it were in a burning Furnace and with a Design to try our sincerity and to purge out the Dross or the wicked from among us 11 Thou broughtest us into the net r Which our Enemies laid for us and which could never have taken or held us but by the Permission and Disposal of thy Providence which gave us into their hands thou laidst affliction upon our loyns 12 Thou hast caused men s Weak and Mortal and miserable Men as the Word signifies no better nor stronger then we if thou hadst not given them Power over us to ride over our heads t To Ride upon our Shoulders By thy Permission they have used us like Slaves yea like Beasts to carry their Persons or Burdens Compare Isa. 51. 23. we went through fire and through water u i. e. Through various and dangerous Tryals and Calamities See Psal. 32. 6. and 69. 2. Ezek. 15. 7. and 30. 8. but thou broughtest us out into a †Heb. Moist 〈◊〉 68. 6. wealthy place x Heb. Into a moist or Well-watered place such as Canaan was both in a Proper Sence and figuratively as being replenished with Divine Graces and Blessings 13 I will goy into thy house with burnt-offerings I will pay thee my vows 14 Which my lips have †〈◊〉 〈◊〉 uttered and my mouth hath spoken when I was in trouble 15 I will †〈◊〉 〈◊〉 offer unto thee burnt-sacrifices of †〈◊〉 〈◊〉 fatlings with the incense of rams z With the fat of Rams which in these Peace-offerings was burnt upon the Altar and so vanished into Smoke like Incense and which is no less pleasing to God than Incense I will offer bullocks with goats Selah y Hitherto he spoke in the plural Number but now he begins to speak in the singular Number but still the Speech is continued of the same Person or Persons onely sometimes the whole Body speaks and sometimes one Man speaks in the Name of all the rest 16 Come and hear all ye that fear God a Whether Israelites or Gentiles proselyted to them Let every Israelite take notice of what God hath done for the Nation in general and let the Gentiles observe God's goodness to the Children of Israel and I will declare what he hath done for my soul b Which he hath held in Life as he said v. 9 in the greatest dangers of Death 17 I cryed unto him with my mouth c With a loud Voyce and great Fervency Or it is a Pleonasme as Psal. 44. 1. We have heard with our Ears and
as knowing remembring c. in Scripture used frequently comprehend affection and practice as hath been oft observed his works and his wonders that he had shewed them 12 Marvellous things did he in the sight of their Fathers in the land of Egypt in the field t i. e. In the Territory or Jurisdiction not excluding City it self In the like sence we read of the field of Edom and of Moab Gen. 32. 3. 36. 35. Numb 21. 20. of Zoan u An ancient and eminent and the Royal City of Egypt See Numb 13. 22. Isa. 19. 11. and 30. 2 3 4. 13 * Exod. 14. 21. He divided the sea and caused them to pass through and * Exod. â—…5 8. he made the waters to stand as an heap 14. * Exod. 13. 21. and 14. 24. Psal. 105. 39. In the day time also he led them with a cloud x Which was very comfortable both for a shadow from the scorching heat of the Climate and season and for a companion and director in their Journey and all the night with a light of fire 15. * Exod. 17. 6. Numb 20. 11. Psal. 105. 41. 1 Cor. 10. 4. He clave the rocks y He useth the plural number because it was twice done once in Rephidim Exod. 17. 6. and again in Kadesh Numb 20. 1 11. in the wilderness and gave them drink as out of the great depths z In great abundance 16 He brought streams also out of the rock and and caused waters to run down like rivers a Which did miraculously follow them in all their travels even to the borders of Canaan See Deut. 9. 21. Psal. 105. 41 1 Cor. 10. 4. 17 And they sinned yet more against him by provoking the most High in the wilderness b Where they had such strong and singular obligations to obedience both from the great things which God had then and there done for them and from their dependence upon God's favour and help for their safety and subsistence This was a great aggravation of their sin and folly 18 And * Exod. 16. 2. they tempted c Desired a tryal and proof of God's power as the next Verse plainly sheweth See Numb 11. 4. God in their heart by asking meat for their lust d Not for their necessary subsistence for which they had Manna but out of an inordinate and luxurious appetite 19 * Num. 11. 4. Yea they spake against God they said Can God †Heb. 〈◊〉 furnish a table in the wilderness 20 * Exod. 17. 6. Numb 20 11. Behold he smote the rock that the waters gushed out e Which all things considered seems not so wonderful since fountains of water sometimes break forth unexpectly from or through Rocks But it is far more difficult to give us bread and flesh which we know not whether he can do Or at least we have just cause to doubt of his good will to us who hath made such a penurious provision for us and denies us these common blessings of bread and flesh which he gives to the worst of men and the streams overslowed can he give bread also can he provide flesh for his people 21 Therefore the LORD heard this and was wrath so a fire was f Either properly as it was Numb 11. 1. or figuratively the fire of God's anger as it follows kindled against Jacob and anger also came up against Israel 22 Because they believed not in God and trusted not in his salvation g That he both could and would save them from the famine and destruction which they feared 23 Though he had commanded †Heb. 〈◊〉 skiâ—… the clouds from above and opened the doors of heaven h Which he compares to a Granary or Store-house whereof God keeps the key and either shuts or opens the doors of it either gives or with-holds provisions as he sees fit 24 * Exod. 16. 4 14. Psal. 105. 40. John 6. 31. 1 Cor. 10. 3. And had rained down manna upon them to eat and had given them of the corn of heaven i Which was made in heaven or the air and sent down thence to the earth 25 ‖ Or every oâ—… did eat the bread of the mighty Man did eat angels food k Manna so called either 1. because it was made by the Ministry of Angels or rather 2. Because of its excellency such food as might befit the Angels if they could eat food and such as hath some resemblance with the blessed Angels in regard of its heavenly originals its pure and spirituous substance its vigour and efficacy in preserving and nourishing those who used it according to God's appointment Or this place may be translated as it is in the Margent Every one did eat the bread of the mighty i. e. Even the common Israelites fed upon as delicious food as the greatest Nobles and Princes use to do he sent them meat to the full l Which may belong either 1. To the flesh mentioned in the following Verses which God gave them even to satiety or glutting which he threatned to do Numb 11. 18 19 20. Or rather 2. To the Manna of which he is here speaking which he gave them in such plenty that their desire of other food could not proceed from their necessity but merely from wantonness and lust 26 * Num. 11. 31. He caused an East-wind †Heb. To go to blow in the heaven and by his power he brought in the South-wind m Either He brought in first an Eastern and afterwards a Southern Wind or the wind was South-east from which Quarter these Quails might come as well as from the West where their more common abode is this Work being confessedly miraculous 27 He rained flesh also upon them as dust and †Heb. Fâ—…wl of wings feathered fowls n Heb. â—…inged Fowl which is noted to shew that it was a supernatural work whereby God took away from them the use of their Wings and made them to fall into the hands of the Israelites like as the sand of the sea 28 And he let it fall in the midst of their camp o Heb. Of his camp either Israel's Camp or God's Camp for seeing Israel was God's people and he dwelt among them their Camp was his Camp round about their habitations 29 So they did eat aud were well filled for he gave them their own desire p What they desired both for quality and quantity 30 They were not estranged from their lust q The sence is either 1. Whilst their greedy appetite yet continued and was not fully satisfied before they began to loath it as they did afterwards Numb 11. 20. Or 2. Before they were deprived or destitute of their desired food whilst they enjoyed it and were still feeding upon it as the next clause explains this God's patience did not wait upon them till that food was spent but fell upon them
enemies but to their children who yet by the Law of God were not to suffer for their parents sins Deut. 24. 16. 1. HOld not thy peace a Do not neglect me but take notice of my extreme danger and misery and deliver me which thou canst do by the speaking of one word O God of my praise b The Author and matter of all my praises who hast given me continual occasion to praise thee whom I have used to praise and will praise whilst I live do not therefore now give me occasion to turn my praises into lamentations 2. For the mouth of the wicked and the †〈◊〉 〈◊〉 of 〈◊〉 mouth of the deceitful c Of those who add hypocrisie and perfidiousness to their malice †〈◊〉 have oâ—… themâ—… are opened d They speak freely boldly and publickly without any fear or shame against me they have spoken against me e Or to or with me as this particle commonly signifies with a lying tongue f Either 1. with calumnies or false and malicious reports Or 2. with deep dissimulation and professions of friendship and kindness 3. They compassed me about also with words of hatred g Which though covered with specious pretences proceeded from deep malice and hatred and were designed to work my destruction and fought against me * 〈◊〉 69. 4. without a cause h Without any just provocation given them by me 4. For my love they are my adversaries i They require my love and good will with enmity and mischief as it is explained v. 5. but I give my self unto prayer k Heb. but I prayer i. e. I am a man of prayer or I betake my self to prayer Thus I peace is put for I am for peace as we render it Psal. 120. 7. and thy bread for the men of thy bread or that eat thy bread Obad. v. 7. The sence is whilst they reproach and curse me I pray either 1. for them as he did Psal. 35. 13. or 2. for my self I did not render unto them evil for evil but quietly committed my self and my cause to God by prayer desiring him to plead my cause against them and I had no other refuge 5. And * 〈◊〉 35. 12. 〈◊〉 20. they have rewarded me evil for good and hatred for my love 6. Set thou a wicked man l Heb. the wicked Which may be understood either 1. of some wicked Tyrant which may rule him with rigour and cruelty Or 2. of Satan who is mentioned in the next clause Let him be delivered over to Satan to be acted and ruled by him at his pleasure over him m Either 1. all mine enemies for the Singular number is sometimes used in like manner Or rather 2. one particular enemy who was worse than any of the rest more implacable and inexcusable whom he thought not fit to express by name nor was it in the least necessary to do so because he was speaking to God who knew his thoughts and whom he meant and let * 〈◊〉 3. 1. ‖ 〈◊〉 adver Satan stand at his right hand n Either 1. to molest and vex him and hinder him in all his affairs for the right hand is the great instrument of action Or rather 2. to accuse him for this was the place and posture of accusers in the Jewish Courts And as for his condemnation which is the consequence of this accusation that follows in the next verse 7. When he shall be judged o When he shall be called to an account and his cause examined before thy Tribunal let him †Heb. go out guilty or wicked be condemned and * Prov. 28. 9. let his prayer become sin p i. e. Be turned into sin or be imputed to him as his sin or be as unavailable with God for his relief as his sins When he makes supplication to his Judge as Iob speaks Iob 9. 15. for pity and pardon let him be the more provoked and enraged by it 8. Let his days q The days of his life Let him die an untimely death be few and * Act. 1. 20. let another take his ‖ Or charge office r Made void by his death He also implies that his enemy was a man of power and reputation 9. Let his children be fatherless s Whilst they are but children and so unable to provide for themselves and his wife a widow t Either made a widow by his death or constantly a widow all persons abhorring her who was related to so vile a miscreant 10. Let his children be continually vagabonds u Having no certain place of abode Which is a grievous curse in it self Gen. 4. 12 14. Isa. 16. 2. and beg x This increaseth their misery let them seek their bread also out of their desolate places y Into which they are fled for fear and shame as not daring to shew their faces amongst men 11. Let the extortioner z Or usurer or creditor catch a Heb. Ensnare which is an Emphatical expression i. e. take away not only by oppression and violence but also by cheats and cunning artifices whereby such persons entangle and so ruine their debtors all that he hath and let the stranger b Who hath no right to his goods and will use no pity nor measure in spoiling him spoil his labour c All the fruits of his labours 12. Let there be none to * Psal. 34. 10. extend mercy unto him neither let there be any to favour his fatherless children d Let him and his be unpitied and hated as the publick enemies of mankind 13. * Job 18. 19. Let his posterity be cut off and in the generation following e Heb. in another generation either in the third generation or in the second or that which next followed the generation of his fathers So in this clause he limits the time of that destruction which he imprecates or foretells in the former let their name be blotted out 14. Let the iniquity of his fathers be remembred f Against him or punished in him as God hath threatned to deal with great delinquents Exod. 20. 5. with the LORD and let not the sin of his mother be blotted out 15. Let them g The sins of his parents last mentioned be before the LORD h In Gods sight and memory to provoke God to punish him let them not be covered or pardoned continually that he may * Job 18. 17. Psal. 34. 16. cut off the memory of them from the earth 16. Because that he remembred not i His duty to God and his obligation to me for my former kindness expressed v. 4 5. to shew mercy but persecuted the poor and needy man k My self who was desolate and miserable whose condition required pity and not additions of cruelty that he might even sâ—…ay the broken in heart
demean my self in all the varieties of my condition and in all my affairs and actions so as is most agreeable to thy precepts so shall I talk of thy wondrous works a Even the wonders of the Law mentioned before v. 18. 28 My soul †Heb. droppeth melteth b Like wax before the fire it hath no strength nor consistency left in it but consumeth or pineth away for heaviness c Through grief partly for my extreme danger and misery and principally for my sins and thy wrath and terrors following upon them strengthen thou me d That so I may bear my burdens patiently and cheerfully and vanquish all my temptations according unto thy word 29 Remove from me the way of lying e Or of falshood either 1. the practice of lying and dissembling and cheating which is so rise in Sauls Court and in the Courts of most Princes but Lord let it not be so in my Court or rather 2. every false way of doctrine or worship for to this way he opposeth Gods Law in the next clause And he justly prayeth to God to keep him from Apostasie Heresie Idolatry and Superstition because his own corrupt nature of it self and without Gods grace was prone to these errours and not onely Heathens but many Israelites did frequently fall into them and grant me thy law graciously f Vouchsafe unto me an accurate knowledge and firm belief of thy Word and that I may constantly attend and adhere to it and govern my self by it in all things 30 I have chosen the way of truth g To wit thy Word or Law for my portion and the rule of my worship and whole life thy judgments have I laid before me h Or set before me as the Phrase is fully expressed Psal. 16. 8. as a delightful object or as a mark to aim at or as a rule to direct me 31 I have stuck unto thy testimonies i I have resolutely persisted in the practice of thy precepts in spight of all temptations reproaches persecutions and discouragements to which I was exposed in and for so doing O LORD put me not to shame k Either 1. by giving me over to Apostasie or transgression which will bring shame Or rather 2. by the disappointment of my hopes and confidence in those promises of the blessings of this life as well as of the next which thou hast made to the obedient of which I have made my boast 32 I will run the way of thy commandments l I will obey thy precepts with all readiness fervency and diligence when thou shalt enlarge my heart m Either 1. when thou shalt bring me out of my present straits or distresses This indeed is called enlarging as Psal. 4. 2. 18. 36. but never to my remembrance the enlarging of the heart Or rather 2. when thou shalt replenish my heart with more wisdom and love to and delight in thee and thy Law for this enlargement of heart in Scripture is ascribed to wisdom 1 Kings 4. 29. and love 2 Cor. 6. 11. and joy Isa. 60. 5. When thou shalt knock off those fetters of remaining corruption and give me a more noble and generous disposition towards thee and stablish me with thy free Spirit as it is expressed Psal. 51. 12. Thus David both ownes his duty and asserts the absolute necessity of Gods grace to the performance of it HE. 33 Teach me O LORD the way of thy statutes and I shall keep it unto the end n Or that I may keep it c. That I may persevere for Apostasie proceeds from the want of a good understanding 34 Give me understanding and I shall keep thy law yea I shall observe it with my whole heart 35 Make me to go o By directing my mind into the right way by inclining my will and strengthening my resolution in the path of thy commandments for therein do I delight p Forsake not him who delighteth in thee and in thy service and as thou hast wrought in me to will work in me also to do 36 * Psal. 141. 4. Incline my heart unto thy testimonies q To the love and practice of them and not to covetousness r Not to the inordinate love and desire of riches Which particular lust he mentions partly because this lust is most spreading and universal and there is scarce any man who doth not desire riches either for the love of riches or upon pretence of necessity or for the service of pride or luxury or some other lust partly because this lust is most opposite to Gods testimonies and doth most commonly hinder men from receiving Gods word and from profiting by it See Mat. 13. 22. Luke 16. 14. and partly because this lust is most pernicious as being the root of all evil 1 Tim. 6. 20. and is most mischievous in Princes and Governors such as David was and therefore in a special manner forbidden to them Exod. 18. 21. 37 †Heb. make to pass Turn away mine eyes from beholding vanity s The vain things and lusts of this present evil world such as riches honours pleasures from beholding them to wit with admiration and inordinate affection for such a sight of the eyes doth usually affect the heart and stir up mens lusts and passions Of which see Numb 15. 39. Iob 31. 1. Prov. 4. 25. 23. 5 6. Mat. 5. 28. and quicken thou me in thy * Ver. 27. way t As I desire that I may be dull and dead in affections to worldly vanities so Lord make me lively and vigorous and servent in thy work and service 38 Stablish thy word u Confirm and perform thy promises as concerning the Kingdom so also for the giving of gracious assistances directions and comforts to those that fear thee of which number I am one unto thy servant who is devoted to thy fear 39 Turn away my reproach x Either 1. for the shameful disappointment of my hopes and confident boastings concerning the truth and certainty of thy promises or 2. for my manifold failings and particularly for that shameful matter about Uriah and Bathsheba or 3. for my instability in or Apostasie from thy ways which in respect of mine own weakness and folly I have great cause to fear which I fear for thy judgments are good y This may be a reason either 1. why he prayed and hoped that God would turn away reproach from him because Gods word and statutes were good and therefore it was not fit for any to suffer reproach in and for his diligent observation of them or 2. why he feared reproach because he had and feared he might hereafter transgress those judgments or statutes of God which were and he very well knew to be good i. e. just and holy and excellent and therefore it was a shameful thing to violate them 40 Behold I have longed after thy precepts z After a
false and perverse constructions upon all my words and actions or by endeavouring to overthrow and destroy me or to turn me out of the way of thy precepts without a cause but I will meditate in thy precepts i All their wicked attempts against me shall never drive me from the study and love and practice of thy precepts 79 Let those that fear thee turn unto me k Either 1. turn their eyes to me as a spectacle of Gods wonderful mercy or rather 2. turn their hearts and affections to me which have been alienated from me either by the artifices and calumnies of my adversaries or by my sore and long distresses which made them prone to think that either I had deceived them with false pretences or that God for my sins had utterly forsaken me Which doubtless was a very grievous burden to David who had a far greater esteem and affection for such persons than for all other men and desired above all things to stand right in their opinions and those that have known l i. e. Loved and practised them as words of knowledge are oft used thy testimonies 80 Let my heart be †Heb. persect sound m Heb. persect or entire that I may love and obey them sincerely constantly and universally in thy statutes that I be not ashamed n To wit for my sins which are the onely just causes of shame and for the disappointment of my hopes following upon them CAPH 81 * Psal. 84. 2. My soul fainteth o With longing desire and earnest expectation and hope deferred and hitherto disappointed for thy salvation but I hope in thy word 82 * Ver. 123. Mine eyes fail p With looking hither and thither and to thee for help for thy word saying When wilt thou comfort me 83 For I am become like a bottle in the smoke q Hung up in a smoaking chimney My natural moisture is dried and burnt up I am withered and deformed and despised and my case grows worse and worse every day yet do I not forget thy statutes 84 How many are the days r Either 1. the days of my life as the word days is commonly used Gen. 6. 3. Iob 7. 1 6. Psal. 39. 5 6. I have but a little while to live in the world give me some respite before I die and help me speedily otherwise it will be too late or rather 2. the days of my misery as the next clause implies and as days are taken Psal. 37. 13. 116. 2. and elsewhere How long Lord shall my miseries last for ever of thy servant when wilt thou execute judgment on them that persecute me 85 * Psal. 35. 7. The proud have digged pits for me s Have sought to destroy me by deceit and treachery as well as by violence which t Either 1. which men have no respect to thy Law which forbids such things Or rather 2. which thing to wit to dig pits for me an innocent and just man is not agreeable to thy Law but directly contrary to it are not after thy law 86 All thy commandments are †Heb. faithfulness faithful u They are in themselves most just and true and they require justice and faithfulness from men promising many blessings to those that perform it and severely forbid all fraud and falseness threatning grievous punishments to those that use it and such promises and threatnings are true and shall certainly be executed they persecute me wrongfully help thou me 87 * Ver. 109. and 143. They had almost consumed me upon earth x As to my present life and all my happiness upon earth whereby he implies that his immortal Soul and eternal happiness in Heaven of which he speaks Psal. 16. 11. 17. 15. and elsewhere was safe and out of their reach but I forsook not thy precepts 88 Quicken me after thy loving kindness so shall I keep y Heb. and I will keep I will testifie my gratitude to thee by my obedience the testimony of thy mouth LAMED 89 * Psal. 89. 2. For ever O LORD * Ver. 152. 160. thy word is setled in heaven z Although many things happen upon earth which seem contrary to thy word and at which men take occasion to question the truth of thy word yet in Heaven it is sure and certainly true In heaven either 1. with thee in thy heavenly habitation or in thy breast as thy nature is unchangeable so thy word is infallible Or rather 2. in the heavenly bodies which are not subject to those changes and decays which are in this lower world but constantly continue the same in their substance and order and courses and this by virtue of that Word of God by which they were made and established in this manner and therefore Gods word delivered to his people upon earth which is of the same nature must needs be of equal certainty and stability This sence best suits with the following verses and with other Scriptures wherein the certainty of Gods word is set forth by comparing it with the stability of the Heaven and the Earth as Mat. 5. 18. and elsewhere 90 Thy faithfulness is †Heb. to generation and generation unto all generations a Every age gives fresh proofs of the truth of thy Word thou hast established the earth and it ‖ Heb. standeth abideth b In that place and state in which thou didst establish it See Eccles. 1. 4. 91 They c The Heaven and the Earth last mentioned †Heb. stand continue this day according to thine ordinances d As thou hast appointed and by virtue of thine appointment for all are thy servants e All things are subject to thy power and pleasure and none can resist thy will or word 92 Unless thy law had been my delights I should then f At the very instant I could not have outlived one stroke of thine afflicting hand have perished in mine affliction 93 I will never forget thy precepts for with them thou hast quickned me g Revived and cheared me when my heart was ready to sink and die within me 94 I am thine h By Creation and Redemption and manifold obligations as also by my own choice and designation I have devoted my self to thy service and committed my self to thy care save me for I have sought thy precepts 95 The wicked have waited for me to destroy me but I will consider thy testimonies i As my best comforters and counsellers and defenders against all the assaults and designs of mine enemies 96 I have seen an end of all perfection k I have observed by my experience that the greatest and most perfect accomplishments and enjoyments in this world the greatest glory and riches and power and wisdom are too narrow and short-lived to make men happy but thy commandment l Thy word one part of it being
of persons and so it may be understood of men that think evil that devise wicked devices or that have false and evil opinions opposite to Gods Law or tending to seduce men from it but thy law do I love 114 * Psal. 91. 1. Thou art my hiding place and my shield I hope in thy word 115 * Mat. 7. 23. Depart from me ye evil doers for I will keep the commandments of my God m And therefore will avoid your society and conversation lest I should be hindred from that which is good and drawn to sin by your evil counsel or example 116 Uphold me according unto thy word that I may live and let me not be ashamed of my hope n Or because of my hope or confidence in thy promises of the certainty whereof I have oft made my boast before others 117 Hold thou me up and I shall be safe and I will have respect unto thy statutes continually o And being freed from those distractions and diversions which my pressing dangers occasion I will wholly devote my self to the study and practice of thy blessed word 118 Thou hast trodden down all them that err from thy statutes for their deceit is falshood p All their crafty and deceitful devices by which they design to ensnare and ruine me and other good men shall deceive them and their own expectations and bring that destruction upon themselves which they design for others 119 Thou †Heb. causest to cease puttest away q Thou removest them from thy presence and from the society of thy people and from the land of the living all the wicked of the earth like dross r Which though for a season it be mixed with gold or silver is not onely separated from it as an useless and contemptible thing but also is utterly consumed by fire therefore I love thy testimonies s Because they are the best preservatives against wickedness and against those dreadful punishments attending upon it of which he prosesseth his fear in the next verse 120 My flesh trembleth for fear of thee and I am afraid of thy judgments t The observation of thy terrible judgments against ungodly men and the conscience of my own infirmity and manifold sins makes me fear lest thou shouldst punish me also as thou mightest justly do if thou shouldst be strict to mark what is amiss in me or lest I should partake with them in their sins and consequently in their plagues AIN 121 I have done judgment and justice u i. e. Just judgment as Eccles. 5. 7. to wit towards mine oppressors whom I have no way injured leave me not to mine oppressors 122 Be surety for thy servant x Do thou undertake and plead my cause against all mine enemies as a surety rescues the poor persecuted debtor from the hands of a severe creditor for good y For my safety and comfort let not the proud oppress me 123 * Ver. 81. Psal. 123. 1 2. Mine eyes fail for thy salvation and for the word of thy righteousness z For the performance of thy righteous or faithful or merciful word or promise 124 Deal with thy servant according unto thy mercy a Not according to strict justice nor according to my sins and teach me thy statutes 125 I am thy servant give me understanding that I may know thy testimonies 126 It is time b It is high time or a fit season for thee LORD to work b To put forth thy power for the vindication of thy own name and cause and for the restraint and punishment of evil-doers for they c To wit mine oppressors or the wicked whom it was needless to express both because they had been lately and frequently mentioned before and partly because it was evident from the following words have made void thy law d Or abrogated thy law have professedly and openly cast off its authority resolvedly preferring their own wills and lusts before it trampled upon thy plain commands and despised both thy promises and thy threatnings They have not onely sinned through ignorance and infirmity but presumptuously and maliciously 127 * Psal. 19. 10. ver 72. Prov. 8. 11. Therefore I love thy commandments e Partly because it is one evidence of their excellency that they are disliked by the vilest of men partly out of a just indignation and opposition against thy sworn enemies and partly because the great and general Apostasie of others makes this duty more necessary to prevent their own and other mens relapses above gold yea above fine gold 128 Therefore f For the reasons now mentioned I esteem all thy precepts concerning all things to be right g I do not make void all thy precepts as they did v. 126. nor yet am I partial in my approbation of them as others are who reject all such as are opposite to their lusts and interests but I approve all of them without any exception and that not onely in my judgment but in my heart and life as appears by that hatred of sin which is opposed to it in the next clause and I hate every false way PE. 129 Thy testimonies are * Ver. 18. wonderful h In regard of the deep and wonderful mysteries and most excellent counsels and directions far exceeding all the rules of the greatest Philosophers and the exceeding great and precious promises of God contained in them This is the reason of his high estimation of them expressed in the last verse therefore doth my soul keep them 130 The entrance of thy words i The very beginnings and rudiments of it the first discoveries of those sacred Mysteries and much more the depths of them in which their chief excellency consists Or as other both ancient and later Interpreters render the place the opening of thy words by which may be understood either 1. the opening of mens minds by the Word of God but that seems to be the same thing with giving light which here follows or 2. the opening or declaration of Gods mind made in and by his Word giveth light * Psal. 19. 7. it giveth understanding unto the simple k To the most ignorant and unlearned persons who are but willing to learn 131 I opened my mouth and panted l I thirst after thy precepts and pursue them eagerly as it were with open mouth ready and greedy to receive them It is a Metaphor from one that makes great haste after another whereby he is forced to pant and to open his mouth for air to refresh himself for I longed for thy commandments 132 Look thou upon me m To wit favourably as the next clause explains it and as this phrase is commonly used whereby also he implies that God at present did hide his face and favour from him and be merciful unto me †Heb. according to the judgment towards those c. as thou
door of my lips f My lips which are the door of my mouth whence words come forth 4 Incline not g Suffer it not to be inclined or led aside either by my own errours or lusts or by the temptations of the world or of the Devil Thus God is frequently said to harden mens hearts not positively for he can do no evil nor tempt any man to it Iam. 1. 13. but privatively by denying sofâ—…ning grace my heart h Keep me not onely from wicked speeches v. 3. but from all evil motions of my heart which otherwise will draw me to many evil speeches and actions to any evil thing to practise wicked works with men that work iniquity i Either 1. to joyn with them in their sinful courses or 2. to do wickedly as they do and let me not eat of their dainties k Let me never enjoy or desire worldly comforts upon such terms as they do to wit with Gods wrath and curse as instruments of wickedness and of my own eternal destruction My afflictions are more desirable than such prosperity Let none of their sweet morsels the pleasures oâ—… advantages which they gain by their wickedness tempt me to approve of or imitate their ways 5 * Prov. 9. 8. ‖ Or let the righteous smiâ—… me kindly and reprove me let not their precious oil break my head c. Let the righteous smite me l To wit with his tongue by reproofs as the next clause explains it which are called wounds Prov. 27. 6. As I pray unto thee that 〈◊〉 wouldâ—…st keep me from sinful practices so I beg it of all just men that if I do transgress or if by the arts and slanders of mine enemies any of them are made to believe that I am guilty of â—…il designs against Saul or of any other wickedness that they would freely admonish and reprove me for it And their reproofs shall please me better than the dainties of the wicked last mentioned v. 4. it shall be a kindness m I shall be so far from being offended with it as an act of enmity or ill will as they may suspect that I shall esteem it an act and sign of true friendship and let him reprove me it shall be an excellent oil n Or it shall be as the oil of the head as it is in the Hebrew i. e. which is poured upon the head as the manner was in great feasts and solemnities which shall not break my head o Not hurt or disturb it but on the contrary shall heal and greatly refresh and delight it Which is here understood by a known figure called Meiosis whereby more is intended than is expressed as Prov. 17. 21. and oft elsewhere for yet my prayer also shall be in their calamities p Either 1. in the calamities of those righteous persons who reproved and censured him So this is an evidence of what he last said that he should take their reproofs for a kindness because when they came into such calamities as those wherein he was involved as all righteous men must expect sufferings at one time or other he would not insult over them nor censure them but pity them and pray for them or 2. in the calamities of his enemies of which he speaks in the next words And so this may be added as a reason why he did so freely offer himself to the righteous to be reproved by them if he or his cause were so bad as his enemies made them because he was well assured that he was sincere and his cause good and that God would bring him out of all his calamities and bring his enemies into such calamities that they should need and desire his prayers which also he would willingly grant to them and then all good men would be fully satisfied of the justice of his person and cause 6 When their judges q The chief of mine enemies their Governors Civil and Military are overthrown r Or shall be overthrown or cast down headlong by thine exemplary vengeance Or as others were left free unhurt by me when it was in my power to destroy them of which see 1 Sam. 24. 26. to which histories this place is by divers learned Interpreters thought to allude And then by their Iudges he means Saul although he thought not fit distinctly to mention him but onely to intimate him in an obscure and general way in stony places s Heb. in the hands or by the sides of the rock Which may relate either 1. to the rocky nature of those places in which Saul fell into Davids hands See 1 Sam. 24. 2. or 2. to the ancient manner of punishing malefactors which was by throwing them down from the tops of rocks of which see 2 Chron. 25. 12. or 3. to aggravate their overthrow for falls in stony places are as most easie and frequent so also most mischievous they shall hear my words for they are sweet t Then they either the Judges who will be wise too late or the people spared by my favour when others were overthrown and warned by that fearful example will hear my words i. e. hearken to my counsels and offers which now they despise and then they my words will be sweet and acceptable to them which now they reject Others thus then they did hear my words that they were sweet then they acknowledged that my words and carriage towards Saul were full of meekness and gentleness and that I was not so false and malicious as they had represented me to be 7 Our bones u My bones and the bones of my friends and followers Our skin and flesh is in a manner consumed and there is nothing left of us but a company of dead and dry bones Whereby he intimates that their condition was desperate Comp. Ezek. 37. 11. are scattered at the graves mouth x Either 1. literally and properly So barbarously cruel were our enemies that they not onely killed us but left our carkasses unburied by which means our flesh and sinews c. were consumed or torn in pieces by wild â—…easts and our bones dispersed upon the face of the earth our common grave or if any of my followers were dead and buried they pulled their bones out of the grave and scattered them about or rather 2. Metaphorically So the sence is Our case is almost as hopeless as of those who are dead and whose bones are scattered in several places as when one cutteth and cleaveth wood upon the earth y As much neglected and despised by them as the chips which a Carpenter makes when he is cutting wood which he will not stoop to take up Or rather as the LXX and Chaldee and Syriack understand it and as it is in the Hebrew as when one to wit the husbandman cutteth and cleaveth the earth or in the earth which he teareth without any mercy 8 But mine eyes are unto thee O GOD the Lord in
governing himself or others well and prudently 6. To understand a proverb and ‖ 〈◊〉 an eloâ—… speech the interpretation q i. e. The Interpretation of a Proverb by a Figure called Hendiaduo or the meaning and use of the wise sayings of God or of men to know this practically and for his direction and benefit for practice is the great design of this Book the words of the wise and their dark sayings r Such as are hard to be understood by inconsiderate and ungodly men but to be found out by diligent and humble enquiry 7. * Job 28. 28. Psal. 111. 10. Chap. 9. 10. Eccl. 12. 13. The fear of the LORD s Reverence and obedience to God or his Worship and Service as this word is commonly used is ‖ Or the principal part the beginning t Either the Foundation or the Top and Perfection or chief Point without which all other knowledge is vain and useless of knowledge but fools u Wicked men called Fools through this whole Book such as do not fear God despise wisdom and instruction x Are so far from attaining true Wisdom that they despise it and all the means of getting it Which fully proves what he now said that the Fear of the Lord is the beginning of Wisdom 8. My son y He speaks to his Scholars with paternal Authority and Affection to make them more attentive and obedient Teachers among the Hebrews and others were commonly called Fathers and their Scholars their Sons * Chap. 6. 20. hear the instruction of thy father z His good and wholsome Counsels but not such as are contrary to Gods Law Prov. 19. 27. and forsake not the law of thy mother a Those pious instructions which thy Mother instilled into thee in thy tender years See Prov. 31. 1. 2 Tâ—…m 1. 5. 3. 14 15. This he adds because Children when grown up are very prone to sleight their Mothers advice because of the infirmity of their Sex and because they have not that dependence upon and Expectation from their Mothers which they have from their Fathers 9. For they shall be †Heb. an adding an ornament of grace unto thy head and chains about thy neck b This will make thee amiable and honourable in the fight of God and of men whereas the forsaking of those good Counsels will make thee contemptible 10. My son if sinners c Eminently so called as Gen. 13. 13 Psal. 1. 1. 26. 9. such as sell themselves to work all manner of Wickedness particularly Thieves and Robbers and Murtherers as appears from the next verses as also Oppressors and Cheaters by comparing this with v. 19. entice thee consent thou not 11. If they say come with us d We are numerous and strong and sociable let us lay wait for blood e To shed Blood He expresseth not their words which would rather affright than inveigle a young novice but the true nature and consequence of the Action and what lies at the bottom of their specious pretences let us lurk privily f So we shall neither be prevented before nor discovered and punished afterward for the innocent g Harmless Travellers who are more careless and secure and unprovided for opposition than such Villains as themselves without cause h Though they have not provoked us nor deserved this usage from us h This Solomon adds to discover their malignity and baseness and so deter the young Man from association with them 12. Let us swallow them up alive as †Heb. hell Num. 16. 33. the grave i Which speedily covers and consumes dead Bodies See Psalm 55. 15. 124. 3. We shall do our work quickly easily and without fear of discovery and whole as those that go down into the pit k into some deep Pit into which a Traveller falls unawares and is utterly lost and never discovered 13. We shall find all precious substance we shall fill our houses with spoil l As our danger is little so our profit will be great 14 Cast in thy lot among us m i. e. Put in thy Money into our Stock Or rather thou shalt cast thy lot amongst us i. e. thou shalt have a share with us and that equally and by lot although thou art but a Novice and we Veteranes This agrees best with their design which was to allure him by the promise of advantage let us all have one purse n Or. we will have c. One Purse shall receive all our profits and furnish us with all expences So we shall live with great facility and true friendship 15. My Son * Ch. 4. 14. walk not thou in the way with them o Avoid their courses and their conversation and company refrain thy foot from their path p When thou hast any thought or inclination or temptation to follow their counsels or examples suppress it and restrain thy self as it were by force and violence as the word implies 16. * Isa. 59. 7. Rom. 3. 15. For their feet run q They make hast as it follows without considering what they are doing to evil r To do evil to others as was expressed v. 11 12. which also will bring evil upon themselves and make hast to shed blood s To shed innocent blood which is an inhumane and dangerous practice 17. Surely in vain the net is spread †Heb. in the eyes of every thing that hath a wing in the sight of any bird t The design of these words is to set forth the folly of these men by the similitude of a Bird which yet is very variously applied and understood by divers Interpreters But I shall not confound the Reader with the rehearsal of them This Clause in vain upon the understanding whereof the whole depends may be understood either 1. in respect of the Fowler So the sense is The Fowler who spreads his Net in the sight of the Bird loseth his labour because the Bird perceiving the danger will not be tempted to come to the Bait but flees away from it But or yet these as the first words of the next Verse may well be and by the Chaldee Translator are rendred are more foolish than the silly Birds and though they are not Ignorant of the danger and mischief which these evil courses will bring upon themselves which I have here represented yet they will not take warning but madly rush upon their own ruine Or 2. in respect of the Bird. So the sense is The silly Bird although it see the spreading of the Net yet is not at all instructed and cautioned by it but through the greediness of the Bait rusheth upon it and is taken by it And these men are not one jot wiser but albeit they know and find that by these practises they expose themselves to the justice of the Magistrate and to the vengeance of
this Worlds good 1 Joh. 3. 17. from †Heb the owners thereof them to whom it is due g Heb. from the Lords or owners of it from those who have any kind of right to it either 1. by the Law of Justice and Equity prescribed both by the natural and written Laws of God and by the civil Laws of men So this place commands the payment of just debts and the restitution of things either found or committed to our trust or taken from others by fraud or violence Or 2. which seems to be chiefly intended by comparing this with the next Verse though the former is not to be excluded by that great and soveraign Law of Love or Charity which God hath written in the Hearts of men by Nature and frequently and severely injoyned in his word whereby every Man is obliged according to his ability and opportunity to pitty and relieve such as are in real want or misery who in that case are here called the Owners of our goods not in respect of men as if men in want might seize upon the riches of others but in respect of God who is the soveraign Lord and onely true Proprietary of all mens Estates who giveth them when and to whom he pleaseth and who doth not give away his right nor make men absolute Lords of them to dispose them as they will but onely allowes them the use and comfort of them upon such conditions and with such reservations and Rent-charges as I may call them as he hath appointed whereof this is one that men should readily and freely communicate them to other men who need and require their help And such actions though they be acts of Charity and Bounty to men yet as to God they are acts of Righteousness as they are called Prov. 11. 18. 2 Cor. 9. 9. and in many other places when it is in the power of thine hand to do it h Either 1. to withold it Or 2. to do good And this Clause may be added either 1. as a limitation to intimate that God expects from men according to what they have and not according to what they have not as is said 2 Cor. 8. 12. Or 2. as an argument to perswade them to take the present season to perform this duty when they are capable of so doing because by the changes of this World and the course of Divine providence they may be disenabled from the performance of this great and necessary duty and then they will be without excuse 28. * Lev. 19. 13. Deut. 24. 15. Say not i The former Verse forbad the denial and this forbids the delay of this duty unto thy neighbour k Unto any Man as the word Neighbour is commonly used in Scripture as hath been oft proved Go and come again and to morrow I will give l To wit what is thy due in manner before expressed or what thou needest for this word is generally used concerning free or charitable gifts and not concerning due debts when thou hast it by thee 29 ‖ Or practise no evil Devise not evil m Any thing injurious or hurtful Having commanded doing of good v. 27 28. he here forbids doing or designing any evil against thy neighbor seeing he dwelleth securely by thee n Relying upon thine integrity do not therefore betray thy trust which is hateful even to Heathens 30. Strive not o Either by words before the Magistrate or otherwise by thine actions with a man without cause p Without just and necessary cause if he have done thee no harm q Whereby he clearly implies that in case of injury a Man may by all lawful means defend himself 31. * Ps. 37. 1. Envy thou not †Heb. a man of violence the oppressor r For his impunity and success in his wicked designs and the Wealth which he gains by his unrighteous practices and choose none of his ways s For what men envy in others they seek to obtain for themselves 32. For the froward t Or perverse who walketh in crooked or sinful paths as the Oppressour last mentioned opposed to the upright Man who is called right or straight as Deut. 32. 4. Prov. 29. 27. is abomination to the LORD u God hates him and therefore sooner or later he must needs be extremely and eternally miserable * Ps. 25. 14. but his secret is with the righteous x They are God's Friends and Favourites to whom he familiarly imparts as men use to do to their Friends his mind and counsels or his secret favours and comforts to which other men are strangers Compare Psal. 25. 14. Ioh. 15. 15. Revel 2. 17. 33. * Levit. 26. 14 c. Mal. 2. 2. The Curse of the LORD is in the house of the wicked y Not onely upon his own Person but also upon his Posterity and upon all his domestical concerns but he blesseth the habitation of the just 34. * Jam. 4. 6. 1 Pet. 5. 5. Surely he scorneth z He will expose them to scorn and contempt the scorners a Proud and insolent Sinners who make a mock at sin Prov. 14. 9. and at God and Religion also and despise all counsels and means of amendment Comp. Psal. 1. 1. Prov. 1. 22. but he giveth grace b To wit favour both with himself and with men as this Word and Phrase is used Exod. 3. 21. 11. 3. 12. 36. Eccles. 9. 11. Luk. 2. 52. c. unto the lowly 35. The wise shall inherit glory c Shall enjoy it not onely for a season as wicked men oft-times do but as an Inheritance constantly and to perpetuity but shame †Heb. exalteth the fools shall be the promotion of fools d In stead of that glory which they greedily seek they shall meet with nothing but ignominy Or as it is in the Margent shame exalteth or lifteth up fools i. e. it makes them manifest and notorious as this very word is used Prov. 14. 29. Or as the words lie in the Hebrew Text fools take or carry away as this word is here rendred by divers both ancient and modern Translators and as it is used Levit. 6. 10. 15. and oft elsewhere shame to wit as his proper Portion or Inheritance which is here very fitly opposed to the Portion or Inheritance of the Just. And although the Verb be singular yet it agrees well enough with the Noun plural because this is taken distributively such constructions being very usual in the Hebrew Text. CHAP. IV. 1. HEar ye children the instruction of a father a Of me your Teacher who have paternal authority over you and affection to you and attend to know understanding 2. For I give you good doctrine b Not vain or foolish or false or pernicious counsels but such as are true and profitable forsake ye not my Law c God's Law or Commands delivered
to you by my mouth See on Chap. 3. 1. 3. For I was †Heb. a Son to my Father my fathers son d In a special manner his best-beloved Son and designed to be his Successor in the Throne * 1 Chr. 29. 1. tender e Young and tender in years and capable of any impressions and tenderly educated and onely beloved f Heb. onely or the onely Son Or rather because Bathsheba seems to have had other Sons 1 Chro. 5. 1. as an onely Son as dearly beloved as an onely Son in which sense this Title is given to Isaac Gen. 22. 2. 12 16. though he had another Son and to others And all these circumstances are mentioned to shew the necessity and great benefit of wholesome instruction which his Royal Parents would not neglect no not in his tender years and thereby to prepare and excite them by his example to receive instruction in the sight of my mother 4. * 1 Chr. 28. 9. He taught me also and said unto me g The following Verses at least as far as the Tenth Verse are propounded as the words of David that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels Let thine heart retain my words * Ch. 7. 2. keep my commandments and live h i. e. Thou shalt live It is a promise in the form of a command as Chap. 3. 25. 5. Get wisdom get understanding forget it not neither decline from the words of my mouth i From the belief and practice of my Word 6. Forsake her not and she shall preserve thee love her k He intimates that it is not enough to do what is good which may somtimes proceed from worldly or sinful Motives but that we must have a sincere and fervent love to it and she shall keep thee 7. Wisdom is the principal thing l The most excellent of all possessions therefore get wisdom and with all m Even with the price of all though it cost thee the loss of all which thou hast Or in or among all Whilst you labour for other things do not neglect this thy ‖ Or substance Ch. 23. 23. getting get understanding 8. Exalt her n Let her have thine highest esteem and affection and she shall promote thee she shall bring thee to honour o Both with God and men which Solomon knew by experience when thou dost embrace her 9. She shall give to thine head * Ch. 1. 9. an ornament of grace p i. e. An acceptable or beautiful ornament such as they used to put upon their heads ‖ Or she shall compass thee with a Crown of Glory a crown of glory shall she deliver to thee 10. Hear O my son and receive my sayings and the years of thy life shall be many 11. I have taught thee in the way of wisdom q Either 1. which precureth Wisdom Or 2. which Wisdom directeth thee to walk in I have led thee in right paths 12. When thou goest thy steps shall not be straitned r Thou shalt manage thine affairs with great facility and safety and success It is a Metaphor from those who walk in a strait and uneven path where they are apt to stumble and fall * Ps. 91. 11 12. Ch. 3. 23. and when thou runnest thou shalt not stumble s Not miscarry 13. * Ch. 3. 18. Take fast hold of instruction let her not go keep her for she is thy life t The conducter and preserver and comfort of thy life 14. * Ps. 1. 1. Ch. 1. 10. 15. Enter not into the path of the wicked u Avoid their courses and company and go not * in the way of evil men x Do not proceed further If thou hast unadvisedly entred into it do not persist in it but get thee speedily out of it 15. Avoid it pass not by it y Keep at a great distance from it Compare Iob 22. 23 Prov. 5. 8. turn from it z Shun all occasions of sin and pass away 16 For they sleep not a They cannot compose themselves to sleep with quietness and satisaction to their own minds except they have done mischief and their sleep is taken away unless they cause some to fall b Into their own Snares either into sin or into mischief 17. For they eat the bread of wickedness c The sense is either 1. Wickedness is as necessary and as pleasant to them as their Bread Which suits well with the former Verse Or 2. They live wholly upon what they get by wicked courses Which gives the reason of what he last said why they could not sleep without prey and drink the wine of violence d i. e. Gotten by violence See on the former Clause 18. But the path of the just is as the shining light e The common course of their lives or actions is pure and spotless clear and certain safe and comfortable as light is that shineth more and more unto the perfect day f Just men do daily more and more grow in knowledge and grace and consolation until all be perfected and swallowed up in glory 19. The way of the wicked is as darkness g Full of gross ignorance and errour of uncertainty and confusion of wickedness of danger and misery all which come under the name of darkness in Scripture use and suit well with the context they know not at what they stumble h Heb. shall stumble Though they are always in danger yet they are always secure and do not discern their danger nor the cause or manner or time of their ruine till they be surprized with it 20. My Son attend to my words incline thine ear unto my sayings 21. * Ch. 3. 3 21. Let them not depart from thine eyes keep them in the midst of thine heart i Heartily love them and stedfastly retain them 22. For they are life unto those that find them and * Chap. 3. 8. †Heb. Mediâ—… health to all their flesh 23. Keep thy heart k Thy mind and thoughts and especially the will and affections which are the more immediate and effectual cause of all mens actions †〈◊〉 above 〈◊〉 keeping with all diligence for out of it are the issues of life l From thence proceed all the actions as of the natural so of the Spiritual life which lead to Eternal life and happiness as on the contrary all evil actions tending to Death spring from thence which is here implied 24. Put away from thee †Heb. frowâ—… of â—…th and 〈◊〉 of 〈◊〉 a froward mouth m All sorts of sinful words which proceed from and discover an evil Heart and perverse lips put far from thee 25. Let thine Eyes look right on n Direct all thine actions by a good intention to a right end and keep
b To wit from the way of Life or into the ways of sin and so of Death Heb. leadeth into errour or seduceth to wit himself as appears by the opposition of this to the former clause he wittingly and willingly exposeth himself to Temptation and Wickedness because he rejecteth that Admonition which is a proper Preservative from it 18. He that hideth hatred with lying lips d With flattering words and false pretences of Friendship and he that uttereth a slander e Heb. he i. e. both of them one no less than the other So he condemneth two opposite vices secret Hatred and manifest slander is a fool f Because a sinner and because the mischief of these things will fall upon himself 19. In the multitude of words there wanteth not sin g Men that love and commonly use much talking do frequently run into many miscarriages because such persons for the most part want Wisdom to order their words aright Eccles. 5. 3. and speak hastily without care and consideration but he that refraineth his lips h That forbeareth to utter what cometh into his mind before he hath weighed whether it be true and fit to be spoken or not is wise 20. The tongue of the just is as choice silver i Of great worth and use bringing credit to himself and much benefit to others the heart k And consequently the Tongue which speaketh out of the abundance of the Heart Mat. 12. 34. of the wicked is little worth 21. The lips of the righteous feed many l By their wise and pious Discourses Counsels and Comforts which are so many evidences of their Wisdom but fools die for want †Heb. of heart of Wisdom m They have not Wisdom to feed or preserve themselves much less to feed others 22. The blessing of the LORD it maketh rich n Riches are not got by Wisdom or diligence but only by Gods Favour and Blessing and he addeth no sorrow with it o i. e. with that blessing which gives Riches but gives them content and comfort in their Riches which is a singular gift and blessing of God of which see Eccles. 2. 24. 26. 3. 13. 5. 17 18. whereas the Riches which wicked men get are attended with Gods Curse with many discontents with tormenting cares and fears with horrours of Conscience and with the just dread of a sad account to God for them 23. * Chap. 14. 9. 15. 21. It is as a sport p He doth it with ease and delight and without any shame or remorse or fear to a fool to do mischief q Or as others to work wickedness yea great and premeditated wickedness as the Hebrew word properly signifies but a man of understanding hath wisdom r Whereby he is kept from committing Wickedness and especially from sporting himself with it But this clause is by divers learned Interpreters rendred thus and or so is Wisdom to a man of Understanding it is a sport or pleasure to him to practice Wisdom or Piety Which Translation makes the Opposition more evident 24. The fear s The evils which he feareth or hath cause to fear as fear is oft taken of the wicked it shall come upon him but the desire of the righteous shall be granted t God will not only prevent the mischiefs which they fear but grant them the good things which they desire 25. As the whirlwind passeth u Which is suddenly though with great noise and violence so is the wicked no more x His Power and Felicity is lost in an instant but * Chap. 12. 3 7. Mat. 7. 24 25. 16. 18. the righteous is an everlasting foundation y Or hath an everlasting c. His hope and Happiness is built upon a sure and unmoveable Foundation 26. As vineger to the teeth x and as smoak to the eyes so is the sluggard a Unserviceable and vexatious to them that send him z Which by its cold and sharpness it offends 27. * Chap. 9. 11. The fear of the LORD †Heb. addeth prolongeth days b Partly because it gives them a title to the Promise of long life as well as to other Promises partly because it gladdeth the heart which doth good like a Medicine Prov. 17. 22. and preserves a man from those wicked practices which tend to the shortning of the days but * Job 15. 32. 22. 16. Psal. 55. 23. the years of the wicked shall be shortned 28. The hope of the righteous shall be gladness c Though at present it be mixed with doubts and fears and disappointments yet at last it shall be accomplished and turned into enjoyment but the * Job 8. 13. 11 20. Psal. 112. 10. expectation of the wicked shall perish d Shall be utterly frustrated and so end in sorrow 29. The way of the LORD e Either 1. The way or course of Gods Providence in the government of the world Or rather 2. The way of Gods Precepts as Gods way or ways are most commonly understood in Scripture or walking in Gods ways for this is opposed to working iniquity in the next clause is strength f Gives strength i. e. either courage and confidence or support and protection from that destruction here following to the upright but destruction g Or terrour or consternation as the word properly signifies and many render it The design of this verse is to shew that Piety is the only true Policy shall be to the workers of iniquity 30. * Psal. 37. 22. 125. 1. The righteous shall never be removed h They shall live long and happily here when this is most expedient for them and eternally in Heaven but the wicked shall not inhabit the earth i They shall not have so much as a long and quiet abode upon Earth unless where this is a Curse and Mischief to them and much less shall they have any possession in Heaven 31. * Psal. 37. 30. The mouth of the just bringeth forth k Freely and abundantly and constantly as the Earth or a Tree bring forth their proper fruit as the word properly signifies wisdom l Wise Counsels by which he directeth and secureth himself and others but the froward tongue shall be cut out m Because it bringeth forth not Wisdom but Folly and Wickedness 32. The lips of the righteous know n To wit practically so as to consider and speak Knowledg is here ascribed to the Lips as it is to the Hands Psal. 78. 72. because they are conducted by knowledg and Wisdom what is acceptable o To God and good men or what is truly worthy of acceptation for this is opposed to what is froward or wicked in the next clause but the mouth of the wicked speaketh †Heb. frowardnesses frowardness CHAP. XI 1. A * Lev. 19. 35
sudden and a dismal end 10. Only by pride cometh contention c Which is not to be understood exclusively as to all other causes for contentions oft spring from Ignorance or Mistake or Covetousness or other Passions but eminently because as Pride bloweth up those coals of Contention which other Lusts kindle so oft-times Pride alone without any other cause stirreth up strife which it doth by making a man self-conceited in his opinions and obstinate in his Resolutions and impatient of any opposition and many other ways but with the well-advised d Who are not governed by their own passions but by prudent consideration and the good Counsel of others is wisdom e Which teacheth them to avoid and abhor all contention 11. * Ch. 10. 2. 20. 21. Wealth gotten by vanity f By vain or deceitful or wicked practices shall be diminished g Because the Curse of God attends upon it but he that gathereth †Heb. with the hand by labour h By diligence in an honest Calling shall increase 12. Hope deferred i Delays in obtaining that good which a man passionately desireth and hopeth for maketh the heart sick but when the desiâ—…e k The good desired and expected Acts being oft put for the Objects cometh * Ver. 19. it is a tree of life l It is most sweet and satisfactory and reviving 13. Whoso despiseth the word n The word of God which is called the word by way of eminency Deut. â—…0 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere shall be destroyed o Except he repent and return to his Obedience but he that feareth the commandment p That hath a Reverence to its authority and is afraid to violate it ‖ Or shall be in peace shall be rewarded m Disobeyeth it wilfully and presumptuously 14. * Ch. 14. 27. The law q The Doctrine Instruction or Counsel as the word Law is frequently understood in Scripture of the wise r Of holy men who are commonly called wise as sinners are called Fools in this Book is a fountain of life to depart from the snares of death 15. Good understanding t Discovering itself by a mans holy and righteous practices and ways as appears from the opposition of the way of transgressors to it and as words of Understanding in this and other Books of Scripture commonly include practice giveth favour u Maketh a man acceptable both to God and men but the way x The carriage or manner of conversation of transgressors is hard y Or rough as this very word is used Deut. 21. 4. offensive and hateful to God and Men as rough ways are to a Traveller fierce and intractable and incorrigible 16. * Ch. 12. 23. 15. 2. Every prudent man dealeth z Heb. Acteth or doth manageth all his affairs with knowledg a Considerately and discreetly but a fool †â—…eb spreadith layeth open his folly b By his heady and foolish Actions 17. A wicked messenger c Who is unfaithful in the execution of that which is committed to his charge as appears by the opposite clause falleth into mischief d Shall not escape punishment from God or from them who sent him but a faithful ambassador is health e Or wholsom procureth safety and benefit as to his Master so also to himself 18. Poverty and shame shall be to him that refuseth instruction f Whereby he might have been kept from destructive and dishonourable courses but he that regardeth reproof g That considers it seriously receiveth it kindly and reformeth himself by it shall be honoured h And enriched which is implied from the former branch Not that it is so always but commonly and when God sees it good for a man Or if he do not always gain Riches he shall certainly have honour both from God and men 19. * Ver. 12. The desire accomplished is sweet to the soul i The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him Which may be taken either 1. Of the desire of Fools which may be understood out of the next clause So the sense of the verse is It is sweet to sinners to indulge and satisfie their desires which are wholly carnal and sinful and for that reason they love sin and hate the thoughts of leaving it because their desires are wholly and fully set upon it Or 2. Of good desires or of the desires of wise and good men as the LXX and Chaldee and Syriack and Arabick Interpreters understand it by the opposition of Fools in the next clause So the sense may be this The desires of good men are set upon what is good and they rejoice when they attain to it and are grieved when they fall short of it but the desires of the wicked are set upon sin and it is a pleasure to them to commit it and an abomination to them to be hindred from it Or rather 3. Of desires in general Whatsoever men do earnestly desire the enjoyment of it is very sweet and grateful to them and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts and abhor all Restraint and Mortification of them For this is certain and confessed that many things are understood in these short proverbial Speeches which are not expressed but k Or and as this particle properly signifies or therefore as it is frequently used it is an abomination to fools to depart from evil 20. He that walketh l i. e. Commonly converseth and associateth himself with wise men shall be wise m Shall learn Wisdom and Goodness both from their Counsels and Examples The design of this Proverb is to shew the wonderful influence which a mans society hath upon him either to save or to corrupt and destroy him but a companion of fools †Heb. shall be broken shall be destroyed 21. Evil n Evil of punishment proportionable to their evil of sin as appears from the next clause pursueth o And sooner or later shall certainly overtake them albeit they please themselves with hopes of impunity sinners p Obstinate and incorrigible sinners but to the righteous good q Gods blessings and true happiness shall be repayed 22. A good man leaveth an inheritance to his childrens children and the * Job 21. 17. 27. 17. Chap. 28. 8. Eccl. 2. 26. wealth of the sinner is laid up for the just r Is by Gods powerful Providence oft-times translated to good men of another Family who will be more faithful Stewards of it 23. * Ch. 12. 11. Much food is in * Chap. 21. 4. the tillage of the poor s Poor and mean persons by their diligent labours in tillage or other employments and Gods Blessing upon them oft-times grow rich but there
answers or speaks considerately and conscientiously and therefore profitably or to the use and Edification of the Hearers but the mouth b Not the Heart for he is without Heart in Scripture account and he rashly speaks what comes into his mouth without the direction of his Heart or Conscience of the wicked poureth out evil things c Foolish and unprofitable and hurtful Speeches 29 * Psal. 34. 1â—… The LORD is far from the wicked d To wit when they pray to him as the next clause explains and therefore doth not hear nor regard them as he is said to be nigh to the righteous Psal. 34. 18. 145. 18. But this farness or nearness respecteth not Gods Essence which is every where but his gracious and helpful presence but * Psal. 145. 18 19. he heareth the prayer of the righteous 30 The light of the Eyes rejoiceth the heart e The light which we see with our Eyes and by the help of which we see many other pleasant Objects is a great comfort and refreshment Compare Eccles. 11. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun which is a good Comment upon this place and ‖ Or goodness as Ch. 25. 25. a good report f Either 1. Glad tidings Or rather 2. A Good-Name which is a more lasting thing and makes deeper impression maketh the bones fat g Not only cheareth a man for the present but gives him such solid and stable comfort as doth both revive his soul and give Health and Vigour to his body So he compares two Senses together Seeing and Hearing with respect to their several Objects and prefers the latter before the former 31 The ear that heareth h The man that hearkeneth to it and delights in it the reproof of life i That Reproof and good Counsel which leads to Life abideth * Ver. 5. Chap. 12. 1. among the wise k Heb. shall or will abide c. Either 1. He will thereby be made wise and be esteemed one of that number Or rather 2. He seeketh and delighteth in the Company and Conversation of the Wise by whom he may be admonished as on the contrary Fools who hate Reproof do avoid and abhor the Society of Wise men and Reprovers Amos 5. 10. 32 He that refuseth ‖ Or correction instruction despiseth his own soul l Which hereby he exposeth to the danger of utter destruction whereby he shews his Folly but he that ‖ Or obeyeth heareth reproof †Heb. possesset an heart getteth understanding m Whereby he saveth his Soul Heb. possesseth an heart which the Hebrews make the seat of Wisdom 33 The fear of the LORD is the instruction of wisdom n Doth instruct men in or lead them to true Wisdom whence it is said to be the beginning of Wisdom Prov. 1. 7. â—… 10. and * Chap. 18. 12 before honour is o i. e. It is the ready way to Honour both from God and from Men. humility p Whereby men submit to God and yield to Men which gains them Love and Respect whereas Pride procures them Hatred and Contempt from God and Men. CHAP. XVI 1 THe * Ver. 9. Ch. 19. 2â—… 20. 24. Jer. 10. 23. ‖ Or disâ—… preparations of the heart in man and the answer of the tongue is from the LORD a Men can neither think nor speak wisely and well of themselves or without divine assistance Or as many others both ancient and modern Interpreters render the verse The preparations or dispositions or orderings of the heart are in or from a man i. e. a man may consider and contrive in his own thoughts what he wills or designs to speak Which is spoken by way of concession yet not excluding mans dependance upon God therein which is evident both from many plain Texts of Scripture and from undeniable Reason but the answer or speech as this word is oft used of the tongue is from the Lord. Men cannot express their own thoughts without Gods leave and help and their tongues are oft over-ruled by God to speak what was besides and above their own thoughts as he did Balaam Numb 23. and Cajaphas Ioh. 11. 49 50 51. 2 * Chap. â—…1 All the ways of man are clean in his own eyes b Many Men can easily flatter and deceive themselves into a good opinion of themselves and of their own actions though they be sinful See below v. 25. and compare 1 Cor. 4. 4. but the LORD weigheth c i. e. Exactly knoweth as men do the things which they weigh and examine the spirits d The hearts of men from which both mens actions and the goodness and badness of them in a great measure proceeds their ends and intentions their dispositions and affections which are hid not onely from others but oft times from a mans self whereby he is unfit to judge in his own cause and easily mistaken if he do not use great diligence and fidelity In this last clause he intimates the reason why men deceive themselves in judging of their state and Actions because they do not search their own hearts 3 * Psal. 37. 5. â—… 55. 22. Mat. 6. 25. Luke 12. 22 〈◊〉 5. 7. †Heb. roll Commit thy works unto the LORD e Heb. roll c. as a man rolls a burden to another which is too heavy for himself imploring his help Refer all thy actions and concerns to God and to his Glory as the end of them and in the discharge of thy own duty depend upon Gods Providence for assistance and success and thy thoughts shall be established f Thy honest desires and designs shall be brought to an happy issue one way or other 4 The LORD hath made g Or hath wrought or doth work for the Hebrews express the present as well as the past time by this tense he ordereth or disposeth for this may be understood either of the works of Creation or of Providence all things h And especially all men for himself i For his own service and glory for the discovery and illustration of his own Wisdom Power Goodness Truth Justice and his other most glorious Perfections * â—…ob 21. 20. 〈◊〉 9. 22. yea even the wicked k Wilful and impenitent Sinners for the day of evil l For the time of punishment as this Phrase is used Psal. 49. 5. Ier. 17. 18. and elsewhere of which the Scripture frequently speaks both to warn sinners of their danger and to satisfie the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men Men make themselves wicked and God therefore makes them miserable 5 * 〈◊〉 6. 17. 〈◊〉 13. Every one that is proud in heart m Though he dissemble it in his outward carriage
Physicians observe and Experience sheweth ‖ Or to a medicine like a medicine * Ch. 15. 13. 12. 25. but a broken h Sad and dejected spirit drieth the bones i Wasteth the marrow of the Bones and the moisture and strength of the Body 23 A wicked man k Whether Judge or Witness taketh a gift out of the bosom l In secret as this Phrase is expounded Prov. 21. 14. being privily conveyed from the bosom of the giver into his own bosom to pervert the ways of judgment m To give or procure an unjust sentence 24 * Eccles. 2. 14. 8. 1. Wisdom is before him n Or in as the particle peth is used Deut. 2. 7. and is here rendred by divers Interpreters the face or countenance The sense is either 1. His Wisdom appears even in his gestures and looks which are modest and composed and grave Or 2. Wisdom is before him or in his sight as the mark at which he aims or as the rule by which he constantly walketh and ordereth all his steps from time to time minding his present duty and business that hath understanding but the eyes of a fool are in the ends of the earth o The sense of this clause also is either 1. His folly appears in his light and unsteddy and disorderly carriage and looks Or 2. His mind is wavering and unsettled he neither proposeth a right and certain end to himself nor is he constant in the use of fit means to attain it he neglects his present business and true interest and wanders hither and thither in the pursuit of earthly vanities minding most those things which are remotest from him and least concern him 25 * Chap. 10. 1. 15. 20. 19. 13. A foolish son is a grief to his father and bitterness to her that bare him p This he said before Prov. 15. 20. and elsewhere but he here repeats it as a point of great moment and constant use and as a powerful motive to oblige both Children to carry themselves wisely and dutifully to their Parents as they would not be thought to be unnatural or inhumane and Parents to educate their Children prudently and religiously at least for their own comfort if not for the publick good 26 Also q This particle seems to have relation to the next foregoing Proverb to imply that it is a very evil thing for Children to cause grief to their Parents as it is also to do what here follows †Heb. to mulct or fine to punish the just r For Parents or Princes or Rulers to whom alone this power belongs to punish innocent and good men is not good s is highly evil and abominable as is implied See above v. 20. and Prov. 16. 29. 17. 10. c. nor to strike princes for equity t Nor to smite Magistrates either with the Hand or Tongue for the execution of Justice as condemned persons are apt to do Or as some learned Interpreters render it Nor for Princes to strike any man for equity or for doing his duty or what is just So this clause best agrees with the former Besides it belongs to Princes or Magistrates to punish or strike 27 * Jam. 1. 19. He that hath knowledg spareth u Heb. restraineth as at other times so especially when he is provoked to passion in which case fools utter all their mind his words and a man of understanding is of ‖ Or a cool spirit an excellent spirit x Which he sheweth by commanding his passions and bridling himself from hasty and unadvised speeches Or as others render it is of a cool Spirit calm and moderate not easily provoked humble as the Chaldee renders it patient or long-suffering as the LXX and Arabick Interpreters render the words Or as others sparing Heb. precious which is put for rare or scarce 1 Sam. 3. 1. Prov. 25. 17. Isa. 13. 12. of his breath i. e. of his speech as this very word is used Prov. 29. 11. Isa. 11. 4. compared with 2 Thes. 2. 8. 28 * Job 13. 5. Even a fool when he holdeth his peace is counted wise y Because he is sensible of his own folly and therefore forbears to speak leâ—…t he should discover it which is a great point of true Wisdom and he that shutteth his lips is esteemed a man of understanding CHAP. XVIII 1 ‖ Or He that separateth himself seeketh according to his desire and intermeddleth in every business THrough desire a man having separated himself seeketh and intermeddleth with all wisdom a According to this interpretation the sense is Through desire of it to wit of Wisdom which is easily understood out of the end of the verse such Ellipses being frequent in Scripture a man having separated himself being sequestred from the company and noise and business of the World betaking himself to retirement and solitude as men do that apply themselves to any serious study seeketh and intermeddleth with all wisdom i. e. useth all diligence that he may search and find out all solid knowledg and true Wisdom And this earnest desire and endeavour to get true Wisdom within a mans self is fitly opposed to the fools contempt of Wisdom or to his desire of it not for use and benefit but only for vain ostentation which is expressed in the next verse Although coherence is little regarded by Interpreters in the several Verses and Proverbs of this Book But this verse is otherwise rendred in the margin of our English Bible and by divers others He that separateth himself either 1. From his friend Or rather 2. From other men who affects singularity is wedded to his own Opinion and through self-conceit despiseth the opinions and conversation of others seeketh according to his desire seeketh to gratifie his own Inclinations and Affections and chuseth those opinions which most comply with them and intermeddleth for this word is used in a bad sense Prov. â—…7 14. 20. 3. and it is not found elsewhere save in this place in every business as proud and singular persons are commonly pragmatical delighting to find faults in others that they may get some Reputation to themselves by it Heb. in every thing that is thrusting themselves into the actions and affairs of other men Or as this last clause is and may be rendred and contendeth Heb. mingleth himself for words of that signification are commonly used for contending or fighting as Deut. 2. 5 9 19. Isa. 36. 8 Dan. 11 10. with or against for the Hebrew prefix beth oft signifies against all Reason or Wisdom whatsoever any man speaketh against his opinion and desire though it be never so reasonable and evident he rejecteth it and obstinately maintains his own opinion 2 A fool hath no delight in understanding b In getting â—…ound and saving knowledg either by his own sâ—…udy or by the instructions of wise and good men but that
Book Ch. 13. 9. 24. 20. as also Iob 21. 17. whereas the Plowing of the wicked is a Phrase not elsewhere used And this seems best to agree with the Context for by their Lamp he seems to understand all their pomp and glory that worldly greatness and Prosperity which is the Fewel of their Pride and therefore is most fitly joyned with it of the wicked is sin l It is by them turned into sin and made the occasion of much wickedness The whole Verse may be thus rendred An high look and a proud Heart which is the light or glory of the wicked i. e. wherein they glory esteeming it magnanimity or gallantry of spirit is sin i. e. is a great and grievous sin And in this manner the learned Mercer renders the Verse save onely that he translates the Hebrew word Nir the Plowing 5 * Chap. 10. 4 The thoughts of the diligent m Who carefully and industriously prosecutes what he hath wisely contrived and resolved tend onely to plenteousness but of every one that is hasty n Who manageth his affairs rashly without due consideration onely to want o Is likely to bring himself to po verty 6 * Ch. 10. 2. 13. 11. The getting of treasures by a lying tongue p By false-witness-bearing or by any other false or deceitful words or actions whereby many men get riches is a vanity tossed to and fro q Is like the Chaff or Smoak driven away by the Wind it is neither satisfactory nor durable but quickly vanisheth away as hath been frequently observed of Estates ill-gotten of them that seek death r Not designedly but eventually that take those courses which will bring Death or Destruction upon them or theirs 7 The robbery of the wicked shall †Heb. saw them or dwell with them destroy them s The injury which they do to others shall either by God or men be returned upon their own heads because they refuse to do judgment t They wilfully and obstinatly give up themselves to unrighteous practices 8 The way u The course of his life of man x Of every Man of Man by Nature and in his corrupt estate of a wicked or impure man to whom the pure is opposed in the next Clause is froward and strange y Estranged from God and from Man's primitive Integrity and from the rule of his actions Reason and Scripture in which respects wicked men are called strangers Psal. 54. 3. Ezek. 44. 7. and elsewhere but as for the pure his work is right z But he whose Heart is pure and upright his conversation is agreeable to it 9 * Vers. 19. Ch. 19. 13. 25. 24. 27. 15. It is better to dwell a To wit alone in quietness as appears from the opposite clause in a corner of the house top b Of the roof of the House which in those Countries was flat and plain and habitable but was exposed to all the injuries of the Weather than with †Heb. a woman of contentions a brawling woman in a †Heb. an house of Society wide house c Or in a common House or an House of Society where Husband and Wise live together or which is capable of many Friends or Companies 10 * Jam. 4. 5. The soul of the wicked desireth evil d His Heart is fully and earnestly set in him as it is expressed Eccles. 8. 11. to do evil to work wickedness to do mischief to others to satisfie his own lusts though it be with injury of others his neighbour †Heb. is not favoured findeth no favour in his eyes e If he either dissuade him from his wickedness or stand in the way of his Lusts. He spares neither friend nor foe 11 * When the scorner is punished the simple f The honest or plainhearted man as Chap. 19. 25. where this whole verse for the substance of it is contained and explained is made wise and when the wise is instructed g Or prospers as this word is used Prov. 17. 8. and elsewhere So the sense of the verse is The simple learn Wisdom both from the punishment of wicked men and from the prosperity of good men he receiveth knowledg 12 The righteous man wisely considereth the house of the wicked h He looketh through its present Power and Glory which dazleth the Eyes of others unto that ruine to which it is designed but i Or now or that this being the thing which he wisely considereth God overthroweth k Or will overthrow in his due time though for a season he bear with them the wicked for their wickedness 13 * Mat. 18. 30 c. Whoso stoppeth his ears at the cry of the poor l When they cry out by reason of Oppression or want and beg relief from him he also shall cry himself m Unto God or Men in his straits which God will bring upon him but shall not be heard 14 * Ch. 17. 8. 18. 16. A gift n To a person loffended and angry with us as the following words shew in secret o Which makes it more acceptable for gifts openly given savour of ostentation in the giver and cause some shame or contempt to the receiver pacifieth anger and a reward in the bosom p Secretly conveyed into his bosom See on Prov. 17. 8. 18. 16. strong wrath 15 It is joy to the just q The sense is either 1. He is highly pleased and delighted with it Or 2. He reapeth much comfort and benefit by it which is opposed to the following destruction joy is put for matter or cause of joy to do judgment r To do what is just or good for this is opposed to working of iniquity but destruction s Or as others render it terror or horror opposite to joy shall be to the workers of iniquity 16 The man that wandereth out of the way of understanding t That forsaketh the rule of Gods word and walketh after his own Lusts. shall †Heb. rest remain in the congregation of the dead u Shall without Repentance be condemned to eternal Death or Damnation 17 He that loveth ‖ Or sport pleasure x That gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures shall be a poor man y Takes the ready course to Poverty he that loveth wine and oil z Which are put for all delicious fare and luxurious feasting for Wine and Oil were much used in Feasts in those parts shall not be rich 18 * Ch. 11. 8. The wicked shall be a ransom for the righteous a The wicked shall be brought into those troubles which were either threatned by God or designed by wicked men against the righteous and by that means as by a ransom the righteous shall be delivered Thus
to it Whereby also he intimates the emptiness and dissatisfaction of mens minds notwithstanding all the abundance of Creature comforts †Heb. unto the place that the Rivers go thither they return to go unto the place from whence the rivers come q Either 1. unto the Sea from whence they are supposed to return into their proper Channels and then as it is expressed thither i. e. into the Sea they return again Or 2. unto their Springs or Fountains to which the Waters return by secret passages of the Earth as is manifest from the Caspian Sea and reasonably supposed in other places Or rather 3. unto the Earth in general from whence they come or flow into the Sea and to which they return again by the reflux of the Sea For he seems to speak of the visible and constant motion of the Waters both to the Sea and from it and then to it again in a perpetual reciprocation which agrees best with the former similitudes v. 5 6. thither they return again 8 All things r Not onely the Sun and Winds and Rivers which I have mentioned but all other Creatures are full of labour s Both subjectively as they are in continual restlesness and change never abiding in the same state or place and efficiently as they cause great and sore labour to men in getting and keeping and enjoying of them yea even in the study of them as is noted hereafter man cannot utter it t The labour is inexpressibly and unconceivably great the eye is not satisfied with seeing nor the ear filled with hearing u As there are many things in the World troublesome and vexatious to mens senses and minds so even those things which are comfortable and acceptable to them are not satisfactory but men are constantly desiring some longer continuance or fuller enjoyment of them or variety in them and they never say It is enough I desire no more The Eye and Ear are here synedochically put for all the senses because these are most Spiritual and refined most curious and inquisitive most capable of receiving satisfaction because they are exercised with more ease and pleasure than the other senses whose satisfactions are oft attended with greater weariness and manifold dangers and inconveniences 9 * Ch. 3. 15. †Heb. what is it that hath been the 〈◊〉 that shall 〈◊〉 So Gr. The thing that hath been it is that which shall be and that which is done is that which shall be done and x There is nothing in the World but a continued and tiresom repetition of the same things the Nature and course of the beings and affairs of the World and the tempers of mens minds are generally the same that they ever were and shall ever be and therefore because no Man ever yet received satisfaction from any worldly things it is a vain and foolish thing for any Person hereafter to expect it there is no new thing y To wit in the nature of things which might give us hopes of attaining that satisfaction which things have not hitherto afforded For otherwise this doth not restrain the God of Nature who hath frequently done and still can do new and miraculous works and who can and doth discover to particular Persons new inventions when it pleaseth him under the sun 10 Is there any thing whereof it may be said see this is new z For the proof hereof I appeal to the consciences and experiences of all men it hath been already of old time a The same things have been said and done before though possibly we did not know it which was before us 11 There is no remembrance of former things b This seems to be added to prevent this Objection There are many new inventions and enjoyments unknown to former Ages To this he answers This Objection is grounded onely upon our ignorance of ancient times and things which is very great and which if we did exactly know or remember we should easily find Parallels to all present occurrences in former Ages neither shall there be any remembrance of things that are to come with those that shall come after c This clause tends both to illustrate and confirm the former The sense is There are many thousands of remarkable speeches and actions done in this and the following Ages which neither are nor ever will be put into the publick Records or Histories and consequently they must unavoidably be forgotten and lost unto succeeding Ages and therefore it is just and reasonable to believe the same concerning former Ages seeing the same causes are most likely to produce the same effects 12 I the preacher was king over Israel in Jerusalem d This Verse is a Preface to the following Discourse that by the consideration of the quality of the Speaker they might be induced to give more attention and respect to his words Having asserted the vanity of all things in the general he now comes to prove his assertion in all those particulars wherein men commonly seek and with greatest probability expect to find true happiness He begins with secular Wisdom And to shew how competent a judge he was of this matter he lays down his Character that he was the Preacher which implies eminent knowledge and ability to teach others or the Convert who had learnt by dear bought experience what he now taught them and a King who therefore had all imaginable opportunities and advantages for the attainment of happiness and particularly for the getting of Wisdom by consulting all sorts of Books and Men by trying all manner of experiments and many other ways and no ordinary King but King over Israel God's own and onely beloved People a wise and an happy People Deut. 4. 6 7. 33. 29. whose King he was by God's special and gracious appointment and furnished by God with singular Wisdom for the discharge of that great trust and whose Royal Palace and abode was in Ierusalem where were the House of God and the most wise and learned of the Priests attending upon it and the Seats of Justice and the Colledges or Assemblies of the wisest Men of their Nation of which see 2 Kings 22. 14. 1 Chron. 25. 8 c. Psal. 122. 5. All which helps concurring together in him which very rarely do in any other men makes the argument drawn from his experience more convincing and undeniable 13 And I gave my heart e Which Phrase notes his serious and fixed purpose his great industry and alacrity in it to seek and search out f To seek diligently and accurately by wisdom g Wisely or by the help of that Wisdom wherewith God had endowed me concerning all things that are done under heaven h Concerning all the works of God and Men in this lower World the works of Nature and their causes effects properties and operations the works of Divine Providence and God's counsels and ends in them the work and depths
of Religion to sin neither say thou before the angel x Either 1. the blessed Angels the Singular Number being put for the Plural who are present in the publick Assemblies in which these Vows were generally paid Psal. 66. 13. where they observe both the matter and manner of mens Religious performances as appears from 1 â—…or 11. 10. who as they rejoice in the conversion of a Sinner Luke 15. 10. So are displeased with the sins of men and especially such as are committed in or against the Worship of God that it was an errour y Or 2. Christ who in the Old Testament is frequently called an Angel as hath been oft noted before and the Angel of the Covenant Mal. 3. 1. because even then he acted as God's Messenger appearing and speaking to the Patriarchs and Prophets in his Fathers Name as a presignification of his future Incarnation and who is and was in a special manner present in all religious Assemblies and being Omniscient and Omnipresent exactly knew and observed all the Vows which men made and whethen they did perform or violate them Or rather 3. the Priest or Miâ—…ter of Holy things who was to require of the People the paymâ—… of their Vows to whom all Sacrifices for sins of ignorance or â—…rs about Vows or other things were to be brought Lev. 5. 4 5. For such Persons are oft called Angels or as this Hebrew word is commonly rendred Messengers as Iob 33. 23. Mal. 2. 7. Revel 1. 20. And this Title seems to be given to the Priest here not without some Emphasis because the Vow made to God was paid to the Priest as one standing and acting in God's Name and Stead and it belonged to the Priest as God's Angel or Ambassadour to discharge Persons from their Vows when there was just occasion so to do I did foolishly and unadvisedly in making such a Vow and therefore I hope God will excuse me and instead of that which I had vowed accept of a Sacrifice for my ignorance according to his Law for sins of Ignorance Levit. 4. 2. 5. 15. Numb 15. 26. wherefore should God be angry z Why wilt thou provoke God to anger at thy voice a Either 1. at the Vows which thou hast hastily uttered with thy Mouth as he said above Or rather 2. at these frivolous excuses wherewith thou deludest thy own Conscience and vainly imaginest that thou canst deceive God himself and destroy the work of thine hands b Blast all thy Contrivances and Labours and Estate gotten by thy Labours and particularly that work or enterprize for the success whereof thou didst make these Vows which being as thou thinkest finished thou refusest to pay thy Vows but know that God can quickly unto that which thou hast done and plentifully repay thine indignities and injuries offered to him into thine own Bosom 7 For in the multitude of dreams and many words there are also divers vanities c There is a great deal of vanity and folly as in multitude of dreams which for the most part are vain insignificant so also in many words i. e. in making many vows whereby a Man is exposed to many snares and temptations but fear thou God d Fear the offence and wrath of God and therefore be sparing in making Vows and just in performing them Whereby he implies that this rashness in vowing and slackness in performing Vows proceeds from the want of a just reverence and dream of the Divine Majesty who is immediately concerned in these matters 8 If thou seest the oppression of the poor e Here is an account of another vanity and a soveraign Antidote against it and violent perverting of judgment and justice in a province marvel not f As if it were inconsistent with God's Wisdom and Justice and Truth to suffer such disorders or a just cause for any Man to throw off that fear and service of God which I have now commended to thee †Heb. at the will or purpose at the matter for he that is higher than the highest g The most High God who is infinitely above the greatest of men and therefore if he saw meet could crush them in an instant regardeth h Not like an idle spectatour but like a Judge who diligently observes and records all these miscarriages and will so effectually punish them that neither they shall have any cause of triumph in their former successes nor good men to be grieved at the remembrance of them and there be higher than they i Either 1. the high and holy Angels who are employed by God in the Government of Kings and Kingdoms as we read in the Book of Daniel and elsewhere and for the defence of God's People Psal. 34. 7. 91. 11. Heb. 1. 14. Or 2. God and so it is an Emphatical repetition of the same thing which is frequent in Scripture there is an higher than they Or as the words are by others fitly rendred the most High for Plural words are oft understood of God singularly is above them and therefore can controul them and will certainly call them to an account 9 Moreover the profit of the earth k The fruits procured from the Earth by the skill and labour of the Husbandman is for all l Are necessary and beneficial to all men whatsoever The Wise Man after some Interruption returns to his former subject to discourse of the vanity of great Riches one argument or evidence whereof he seems to mention in this Verse to wit that the poor Labourer enjoyeth the fruits of the Earth as well as the greatest Monarch and that the richest Man in the World depends as much upon them as the poorest the king himself is served by the field m Is supported by the Fruits of the Field Or as many others render it serves or is a servant to the Field depends upon it is obliged to see that his Fields be tilled and dressed that he may have subsistence for himself and for his Servants and Subjects 10 He that loveth silver shall not be satisfied with silver n The greatest Treasures of Silver do not satisfie the covetous possessor of it partly because his mind is insatiable and his desires are increased by and with gains partly because Silver of itself cannot satisfie his Natural desires and necessities as the Fruits of the Field can do and the miserable Wretch grudgeth to part with his Silver though it be to purchase things needful and convenient for him nor he that loveth abundance o Or that loveth it to wit Silver in abundance that desires and lays up great Treasures with increase this is also vanity 11 When goods increase they are increased that eat them p They require and are more commonly attended with a numerous company of Servants and Friends and Retinues to consume them which is a great torment to a covetous Man of whom he here speaks and what good
a Or Therefore as the Seventy Interpreters render it all this b All that I have said concerning the Methods of Divine Providence towards good and bad men †Heb. I gaâ—… or set to my Heart I considered in my heart even to declare all this e that the righteous and the wiâ—…e d Whom he mentions not exclusively as if wicked men were not in God's hand for the next clause relates both to good and bad men but eminently because by the course of God's Providence towards them they might seem to be quite neglected and forsaken by God and their works e Either efficiently all their actions and employments or objectively all things done to them all events which befal them are in the hand of God f Are subject to his power and governed by his Providence as this Phrase is used Prov. 21. 1. Ioâ—… 3. 35. compared with Mat. 28. 18. And therefore although we cannot fully understand the reasons of all God's works as he now said Ch. 8. 17. yet because they are done by his unerring hand we may be assured that they are done both righteously and justly and that no Man hath cause to murmur at the Prosperity of the wicked or at the calamities of good men no man knoweth either love or hatred by all that is before them g No Man can judge by their present and outward conditions or dispensations of God's Providence whether God loves or hates them for whom he loves he chastens and permitteth those whom he hates to prosper in the World And this Translation and Interpretation agreeth well with the following Verse But I must confess it differs from almost all other both ancient and modern Translations And these words with the foregoing clause are translated otherwise and that word for word according to the Hebrew The righteous and the wise and their works are in the hand of God also love and hatred understand out of the foregoing clause are in God's hand And this may be meant either 1. of God's love and hatred which he disposeth when and to whom and in what manner he pleaseth Or 2. of mens love and hatred also their love and their hatred the Pronoun their being repeated out of the former clause as is frequent in Scripture And so the sense is That not onely mens works as he now said but even their inward passions or affections which seem to be most in their own power are as much in God's disposal as their outward actions Then follows the last clause in the same order in which the words lie in the Hebrew Text. No Man knoweth all or any thing which is before him Which I thus understand Whereas all men and all their affections and actions and the events of them are perfectly known to God and disposed by him men know nothing no not such things as are most plain and easie and familiar to them and can neither foresee the plainest things nor dispose of the smallest things as they please but all things are wholly order ed and over-ruled by God's Providence not as men imagine or desire but as he sees fit c To make this evident first to my self and then others as occasion required 2 * Ps. 73. 3 12 13. Mal. 3. 15. All things come alike to all h The good and evil things of this World do equally happen to good and bad men there is one eveâ—…t to the righteous and the wicked to the good and 〈◊〉 the clean i Either 1. morally clean or holy men Or 2. legally who made Conscience of keeping himself pure from all legal defilements according to the Law then in force and consequently from all other sins upon the same ground and to the unclean to him that sacrificeth k That worshippeth God sincerely though it be to his cost and to him that sacrificeth not as is the good so is the sinner l As to all outward things to wit customarily and unnecessarily rashly without due consideration and reverence or falsly and wickedly For otherwise that some swearing was then allowed and in some cases required none do or can deny and he that sweareth m as he that feareth an oath n Who is afraid of offending God or abusing his Name by vain or rash or false Oaths 3 This is an evil o A great trouble and temptation to a considerate and good Man among all things that are done under the sun that there is * Ch. 2. 14 15 16. one event unto all yea also the heart of the sons of men p Of wicked men such as the generality of Mankind are is full of evil q Either 1. of grief upon this occasion Or rather 2. of wickedness as appears from the next clause and by comparing this place with Eccles. 8. 11. and madness is in their heart r Upon this account they go on madly and desperately in evil courses without any fear of an after-reckoning while they live and after that they go to the dead s After all their mad and wicked pranks in the whole course of their life they die in the same manner as the best men do So hitherto there is no difference For Solomon here forbears the consideration of the future life Onely he seems to intimate that as the madness so the happiness of the wicked is ended by Death which is more fully expressed in the following words 4 For to him that is joyned to all the living t That continueth in the Land and Society of Living men Or according to the reading of the Hebrew Text That is chosen or allotted to Life whom God hath appointed yet to live in the World when he hath appointed that many others shall die or who are written among the Living as the Phrase is Isa. 4. 3. which is borrowed from the custom of Cities where men are first chosen and then inrolled Citizens there is hope u He hath not onely some comfort for the present but also hopes of further and greater happiness in this World which men are very prone to entertain and cherish in themselves Yea they may have the hopes of a better life if they improve their opportunities But he seems to confine himself here to the present life for a living dog is better x i. e. Much happier as to the comforts and priviledges of this World though in other respects Death be better than Life as was said Eccles. 7. 1. than a dead lion 5 For the living know that they shall die y Whereby they are taught to improve Life whilest they have it to their greatest comfort and advantage but the dead know not any thing z To wit of the actions and events in this World as this is limited in the end of the next Verse Compare Ioâ—… 14. 21. Isa. 63. 16. neither have they any more a reward a The reward or fruit of their labours in this World which is
he r Their King which is easily and necessarily understood shall sit upon it in truth s Which may respect either 1. the Manner of his Government exercising Truth and Justice But that is more plainly and fully expressed in the last part of the Verse Or 2. the Continuance of it in truth i. e. firmly and constantly for truth is oft put for the stability and certainty of a thing as 2 Chron. 32. 1. Prov. 1â—… 18. Isa. 61. 8. And this makes the Argument more considerable to the present purpose The Kingdom shall not onely be restored but firmly setled Therefore it is your Interest O Moabites to be kind to my People in the tabernacle t In the House or Palace which is called a tent or tabernacle either because Houses are frequently so called in Scripture as 2 Sam. 20. 1. 1 Kings 8. 66. 12. 16. or with respect unto the unsetledness of David's House which now indeed was more like a Tabernacle than a strong Palace and yet notwithstanding its present Imbecility should be firmly established of David judging and seeking judgment u Searching out the Truth of Causes and Things with care and diligence which is the Duty of a Judge and hasting righteousness x Neither denying nor yet delaying Justice And these good Qualifications seem to be here mentioned partly to teach the Rulers of Moab their Duty towards their own People and the Israelites which were among them and partly as a Reason and Evidence of that Stability which he had promised to the House of David 6 We have heard of the * Jer. 48. 29. Zeph. 2. 10. pride of Moab y The Prophet having spoken to the Moabites and acquainted them with their Duty and Interest now he turneth his Speech to God's People whom he armeth and comforteth against their approaching Misery The scope and sence of the Prophet in this Verse is this I do not expect that my Counsels will have any good effect upon Moab they will still carry themselves insolently and outragiously tawards you and they promise themselves that they shall now effect what they have long desired even satisfie their Malice in your total and final Destruction but they shall be disappointed of their Hopes It is well known to me and you and all their Neighbours that they are an haughty and furious People and therefore they will scorn my Advice and doubt not to stand upon their own Legs he is very proud even of his haughtiness and his pride and his wrath but his lies shall not be so z His vain Imaginations and false and crafty Counsels shall not take effect But the Words are and may be otherwise rendred But his strength as this Word is rendred Iob 18. 13. Heb. bars which are the Strength of Gates or Doors is not so not equal to his Pride or Fury Or thus exactly according to the Words and Order of the Hebrew Text not so lies A concise Speech such as are very common in this and other Prophets And these Words may possibly be brought in as the Words of the Moabites making this short Reply to the Prophets Counsels and Threatnings directed to them in the foregoing Verses of this Chapter It is not or shall not be so as thou sayst thy Words are bâ—…t Lies we fear not thy Threats against us But this I propose with submission 7 Therefore shall Moab * Jer. 48. 20. howl for Moab a For it self the Noun put for the Pronoun as is usual in the Hebrew Text. Or to Moab One Moabite shall howl or lament to or for another every one shall howl for the foundations of Kir-hareseth b An ancient and eminent City of Moab called Kir chap. 13. 1. and Kir-haresh v. 11. which signifies The city of the sun probably because there was the Temple of the Sun which City was preserved when their other Cities were ruined 2 Kings 3. 25. and therefore the Destruction of it was more lamented shall ye ‖ Or mutter mourn c Or ye shall meditate or talk as this Word commonly signifies Your Thoughts and Discourses will run much upon the Ruine of such a City surely they are stricken d Or broken overthrown or destroyed 8 For the fields of Heshbon languish e Either for want of Rain as ch 15. 6. or because there are no men left to till and manure them and the vine of Sibmah the lords of the heathen f The Assyrians or Chaldeans the great Rulers of the Eastern Nations have broken down the principal plants g The choicest Vines Under which one Particular he seems to understand not onely all their other Fruits and Goods but even their Persons and choicest People thereof they are come even unto Jazer h Either 1. the Lords of the Heathen are come as far as Iazer which is the utmost Border of Moab or 2. the People of Moab are going into Captivity and part of them are already gone as far as Iazer Some understand this and the following Clauses of the Vines which are here commended to aggravate the Loss and Ruine of them and render the Words which reached even unto Iazer which Vineyards were planted for many miles together even as far as Iazer they wandered through the wilderness i Others of the Moabites fled away for their Lives and wandred hither and thither in the Wilderness of Moab of which see Numb 21. 11. Deut. 2. 8. her branches k i. e. Her People called plants before are ‖ Or plucked up stretched out l Or are spread abroad as this Word signifies Numb 11. 32. Iudg. 15. 9. 1 Sam. 30. 16. are driven from their own Homes and dispersed into several Countries thy are gone over the sea m Over the Dead Sea which was the Border of Moab They were forced to flee out of their own Country to save their Lives 9 Therefore I will bewail with the weeping of Jazer the vine of Sibmah n So the sence is I will bewail Sibmab as I did bewail Iazer which they say was destroyed before Sibmah Or the weeping of Iazer might be a Proverbial Expression for it is used also Ier. 48. 32 like that of the mourning of Hadadrimmon Zech. 12. 11. though the Reason of it be now unknown as it is in many other Proverbs The Words are by others rendred and that more agreeably to the Hebrew Text I will bewail with weeping which is an usual Hebraism for I will bitterly bewail Iazer and which Particle is oft understood the vine of Sibmah But our Translation seems to be justified by the parallel Place Ier. 48. 32. where it is O vine of Sibmah I will weep for thee with the weeping of Iazer I will water thee with my tears O Heshbon and Elealeh for ‖ Or the alarm is fallen upon c. the shouting for thy summer fruits and for thy harvest is fallen o Those joyful Shouts
rivers of water in a dry place g No less refreshing and acceptable shall this King and his Princes be to their Subjects as the shadow of a †Heb. heavy great rock in a weary land h In a dry and scorched Country which is called weary here as also Psal. 63. 1. Metonymically because it makes Travellers weary as death is called pale in other Authors because it makes men's Faces pale 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken i This is meant Either 1. of the Princes or Magistrates who are instead of Eyes and Ears both to the King and to the People who by their office are to see and observe all things and to hear all Causes These saith he shall not shut their Eyes nor suffer them to be blinded with Gifts to favour a rich Man in an unjust Cause they shall not shut their Ears against the Complaints of the poor oppressed Ones as wicked Princes commonly do Or 2. of the People they shall not shut their Eyes and Ears against the good Counsels and Examples of their Religious King and Rulers as they have done formerly Both Princes and People shall be reformed This was done in some poor measure in Hezekiah's time but far more fully and eminently in the days of the Messiah who by his grace changeth Men's Hearts and cureth them of that wilful and obstinate Blindness whereof they had been Guilty before Which clearly sheweth That this Prophecy looks through Hezekiah unto Christ. And the like may be said of the following Verse 4. The heart also of the †Heb. hasty rash k Who were hasty and heady in judging of Things which is an Argument of Ignorance and Folly shall understand knowledge l Shall become more knowing and considerate in their Judgments and Actions and the tongue of the stammerers m That used to speak of the Things of God darkly and doubtfully and unwillingly As Men's Understandings shall then be enlightned so their Speech shall be reformed Which though it was in part fulfilled in Hezekiah this Reformation being effected in some measure by his Counsel and Example and by the powerful Preaching of the Levites whom he excited and encouraged to Teach the good knowledge of the Lord as is said 2 Chron. 30. 22. yet was truly and fully accomplished onely by Christ who wrought this wonderful Change in an innumerable company both of Iews and Gentiles shall be ready to speak ‖ Or elegantly plainly 5. The vile person n Base and worthless Men. Heb. the fool which in Scripture-use commonly signifies a wicked Man shall be no more called ‖ Or honourable liberal o Or Noble or a Prince or Lord as this word is used Psal. 118. 9. and 146. 3. and elsewhere The Sence of the place â—…s Either 1. Unworthy Men shall not be advanced to places of Honour and Power as the Seventy and some others understand it for to be called is oft put in Scripture for to be as hath been frequently observed Or 2. vicious and worthless Persons shall no longer be reputed Honourable and Vertuous because of their high and honourable Places as commonly they are under wicked Princes by means of Flatterers but Wickedness shall be discovered and punished wheresoever it is and Vertue shall be manifested and rewarded and all things shall be Managed with sincerity and simplicity Which was eminently fulfilled under the Gospel by the Preaching whereof and by Christ's Spirit Hypocrites are detected and Men are enabled to discern between Good and Evil both Persons and Things nor the churl p The fordid and covetous Man which is a great Vice in any Man but especially in Magistrates who therefore must be Men hating covetousness Exod. 18. 21. But under this one Vice all Vices are understood by a Synecdoche very frequent in Scripture and in other Authors as under the opposite Vertue of bountifulness all Vices are comprehended said to be bountiful 6. For the vile person will speak villany q So this is a reason of the Assertion ver 5. either thus Such shal not be Advanced to Places of Trust and Dignity for if they were they would abuse them by unjust Sentences and Practises Or thus Men shall no longer be miscalled for every one will discover what he is by his Words and Actions which also shall be narrowly observed But these and the following Words are and may be otherwise rendred But as this Particle oft signifies he shall be called or said to be which words are easily understood out of the former Verse as is very frequent in Scripture a fool who which relative Particle is understood in very many places shall speak villany and whose heart shall work iniquity c. and his heart will work iniquity r He will from time to time be devising Wickedness that he may Execute it when he hath opportunity to practise hypocrisy s To do bad things â—…t with a pretence of Religion and Justice which he shall use to keep himself from the dis-favour of his Prince and from the lash of the Law Or to practise prophaneness or wickedness as this Word at least sometimes seems to signify and to utter errour against the LORD t To pass unâ—…ust Sentences which is directly contrary to the Will and Command of God to make empty the soul of the hungry and he will cause the drink of the thirsty to fail u Whereby they take away the Bread and Drink of the Poor and give it to their rich Oppressors 7. The instruments also of the churl are evil x Heb. The vessels c. which is a Word of a very general Signification among the Hebrews and signifies any person or thing which is employed in a Man's use and service I say person for the name of vessel is given to such Persons as are instrumental to another as to the Babylonians who were God's instruments in executing His Vengeance Isa. 13. 5. to God's Ministers Act. 9. 15. 2 Cor. 4. 5. and to useful Christians 2 Tim. 2. 20. and to Wives 1 Pet. 3. 7. And so it may here note That such covetous or wicked Princes most willingly chuse and employ wicked Men in their Affairs because such Men will without any regard to Conscience or Justice serve all their exorbitant Desires or Lusts. But withal it seems to include his Counsels and Practices and Arts which are here declared to be generally Evil. But this Verse is and may be otherwise rendred as the former was And repeat he shall be called a churl as indeed he is one whose instruments are evil and who deviseth c. Which agrees with the order of the Words in the Hebrew Text and with the order of the foregoing Verses For as he speaks of the vile person and of the churl ver 5. So he gives a Description of the vile Person ver 6. and
then of the churl in this Verse he deviseth wicked devices y He useth all his Wit and Art to do Injury to others without any inconvenience to himself to destroy the poor with lying words z With false and unrighteous Decrees even ‖ Or when he speaketh against the poor in judgment when the needy speaketh right a When their Cause is just and good 8. But the liberal deviseth liberal things and by liberal things shall he ‖ Or be established stand b He who is truely Liberal and Vertuous will shew it by designing and practising liberal or vertuous Actions And he who doth so will not destroy himself thereby as wicked Men falsly suppose but establish and advance himself But this Verse also as well as the former is and may be otherwise rendred And repeat he shall be called as before liberal who deviseth liberal things and persisteth or continueth in liberal things If it be thought strange That so many Verses should be spent in Affirming that which in effect was said ver 5. it must be considered that these Verses do not onely contain an Affirmation that they should be called vile persons or churles or liberal that were so but also a Description of their Qualities and Practices which was useful for their Conviction and for the Instruction of others 9. Rise up c Bestir and prepare your selves to hear as it follows and shake off Sloth and Carelessness ye women that are at ease d That indulge your selves in Idleness and Luxury hear my voice ye careless daughters e Heb. confident or secure who are insensible of yoâ—… sin and danger give ear unto my speech f The same before called women Whom he here reproveth and threatneth for their Sins as he did the Men before for seeking to Egypt for Help and divers other Sins whereof the Men were most Guilty 10. †Heb. days above a year Many days and years f Heb. Days above a year i. e. a year and some days Which notes Either 1. the time from this Prophecy to the beginning of this Judgment Or rather 2. the time of the continuance of it that it should last for above one Year as indeed this did and no longer For Hezekiah Reigned in all but twenty nine Years 2 Kings 18. 2. and Sennacherib came in his fourteenth Year and after his defeat and departure God promised and added to him fifteen Years more 2 Kings 20. 6. shall ye be troubled ye careless women for the vintage shall fail g During the time of the Assyrian Invasion And this Commination is here added to qualify the foregoing Promise and to warn them that although God would give them so good a King and there should be some Reformation of their former abuses under the Government of Ahaz yet as there were many Sins among them yet not repented of so they should be severely chastised for them the gathering h To wit of the other Fruits of the Earth as that Feast which was observed after the gathering of all the Fruits was called the feast of in-gathering Exod. 23. 16. shall not come 11. Tremble ye women that are at ease be troubled ye careless ones strip ye and make ye bare i Put off your Ornaments as God commanded upon a like occasion Exod. 33. 5. that you may put on Sackcloth instead of them as Mourners and Penitents used to do and gird sackcloth upon your loyns 12. They shall lament for the teats k Either 1. properly because through Famine your Teats are destitute of Milk for the nourishment of your poor Children Or rather 2. Metaphorically as the following Words explain it for the pleasant and fruitful Fields which like Teats yielded you plentiful and excellent Nourishment for which the Land was said to flow with milk Ezek. 20. 6. And the Earth being compared to the Womb that bare us Iob. 1. 21. it is not strange if its fruitful Fields be compared to the Breasts which nourish us for †Heb. the fields of desire the pleasant fields for the fruitful vine 13. * Chap. 34. 13. Hos. 9. 6. Upon the land of my people shall come up thorns and briers l If any of you think thâ—…e is no great cause for such Trembling and Lamentation which shall last but for a year and some days know that this Calamity by the Assyrians is but an earnest of further and sorer judgments For the time is coming when this Land shall be laid desolate and instead of Vines and other Fruits it shall yield nothing but Briers and Thorns of which see on Isa. 7. 23 24. ‖ Or burning upon c. yea upon all the houses of joy m Upon that Ground where now your Houses stand in which you delight and take your fill of mirth and pleasure in the joyous city 14. Because the palaces n Heb. the palace the King's House and other magnificent buildings in the City shall be forsaken the multitude of the city shall be left o Or rather shall be forsaken to wit of God and given up into their Enemies hands And the Verb in the foregoing Clause may be rendred shall be left the ‖ Or clifts and watch-towers forts and towers shall be for dens for ever a joy of wild asses p Desolate places in which wild Asses delight to be Iob. 39. 5. Ier. 2. 24. a pasture of flocks 15. Until the spirit be poured upon us from on high q And this Calamity and Desolation shall in a manner continue until the time come in which God will pour or as the Hebrew Word properly signifies reveal i. e. evidently and plentifully pour out his spirit from Heaven upon His people Which was done in some sort upon the return of the People from Babylon when God by his Spirit stirred up the Spirit both of Cyrus to give them liberty of returning to Ierusalem and of the people to return and build the City and People But was far more clearly and fully accomplished in the days of the Messiah And indeed the promises contained in these and the following Words and Verses were not fulfilled upon their coming out of Babylon after which time they had but a little reviving in their bondage as is said Ezra 9. 8. and continued in servitude and distress under the Peâ—…sian Emperours Nehem. 9. 36 37. and afterward suffered many and grievous Calamities from the Kings of Syria and Egypt and from the Romans which suits very ill with that glorious Promise here following ver 18. And therefore these promises concern the times of the Gospel when God's Spirit was in a most evident and glorious Manner poured forth upon the Apostles and other believing Iews to the Astonishment of their very Adversaries and when the following Promises were in a good Measure fulfilled and are more fully to be accomplished in God's due time and * Chap. 29. 17. 35. 2. 37.
the Lord the * Chap. 43. 10. 44. 6. 48. 12. Rev. 1. 17. 22. 13. first and with the last s VVho was before all things even from Eternity and shall be unto Eternity whereas the Idols to whom God herein opposeth himself were but of yesterday being made by mens hands and shall within a little time vanish and be destroyed I am he 5. The isles t Even remote Countries as ver 1. saw it u Discerned the mighty VVork of God in delivering his people and overthrowing their enemies in so wonderful a manner and feared x Left they should be involved in the same Calamity as being conscious to themselves that they also were enemies to Gods people the ends of the earth were afraid drew near and came y They gathered themselves together to consult for their common safety and to maintain the cause of their Idols whom by this instance they preserved in great Jeopardy 6. * Chap. 40. 19. 44. 12. They helped every one his neighbour and every one said to his Brother †Heb. be strong Be of good courage z They encouraged and assisted one another in their Idolatrous practices 7. So the carpenter a VVho brought wood to compose the body of the Idol encouraged the ‖ Or founder goldsmith b VVho was to prepare golden plates for covering and adoâ—…ning of the Image which some of them beat out upon the Anvil and others smoothed or polished as it follows and he that smootheth with the hammer ‖ Or saying of the soder It is good him that smote the anvil ‖ Or the smiting saying It is ready for the sodering c That we may put the several parts together and set it up to be worshiped and he fastned it with nails that it should not be moved d To the VVall or Pillar least it should fall down or go or be carryed away from them See Isa. 40. 19 20. 8. But thou Israel art my Servant e Thus the Gentiles shew themselves to be the Servants of their Idols and own them for their God but thou art my people and I am and will be thy God Jacob whom I have * Deut. 7. 6. 10. 15. 14. 2. Psal. 135. 4. Chap. 43. 1. 44. 1. chosen f Out of the heap of the Idolatrous Nations to be my peculiar People the seed of Abraham my * 2 Chr. 20. 7. â—…am 2. 23. friend g VVith whom I made a strict league of perpetual friendship of which see Gen. 12. 2 3. and 15. 1 8. 9. Thou whom I have taken from the ends of the earth h Thou Israel whom I took to my self and brought hither in the loins of thy Father Abraham from a remote Country to wit Chaldea Or whom I brought back out of Babylon into thine own Land VVhich though yet to come he may speak of as of a thing past as the Prophets use to do as was noted before But the former interpretation seems to agree better with the foregoing verse and called thee from the chief men thereof i From the midst of many great and noble persons among whom he lived in Chaldea So this notes Gods singular mercy to Abraham and consequently to the Israelites descended from him that he passed by many of Abrahams betters and called him into fellowship with himself and said unto thee Thou art my servant I have chosen thee and not cast thee away k I have chosen thee not for a small moment but for ever by making an everlasting Covenant with thee and thy Seed through all Generations Or the sence is this As I have chosen thee at first so I have not since that time cast thee off as thou hast frequently given me sufficient occasion to do Or and did not refuse thee as this word is elsewhere used So the same thing is repeated in other words not without some emphasis for he intimates that he chuse them when he had just cause of refusing them 10. Fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness l VVhich I do and will manage with Righteousness whereby I will deliver thee and destroy thine and mine enemies as it follows 11. Behold all they that were incensed against thee shall be * Exod. 23. 22. Chap. 45. 24. 60. 12. Zech. 12. 3. ashamed and confounded m Both because their hopes and designes shall be utterly disappointed and because the mischief which they contrived against thee shall fall upon themselves they shall be as nothing n Shall come to nothing or perish as the next clause explaines it and †Heb. the men of thy strife they that strive with thee shall perish 12. Thou shalt seek them and shalt not find them o They shall be so totally consumed that although thou searchest for them thou shalt not be able to find them any where in the VVorld even †Heb. the men of thy contention them that contended with thee †Heb. the men of thy war they that war against thee shall be as nothing and as a thing of nought p Shall be utterly brought to nought The thing is twice repeated to shew the certainty and greatness of their destruction 13. For I the LORD thy God will hold thy right hand q Or will strengthen c. as this word properly signifieth will assist and enable thee to vanquish all thine enemies saying unto thee Fear not I will help thee 14. Fear not thou worm r VVho art weak in thy self and despised and trodden under foot by thy proud and potent enemies Jacob and ye ‖ Or few men men of Israel I will help thee saith the LORD and thy redeemer the holy One of Israel 15. Behold I will make thee a new s And therefore sharper and stronger than another which hath been much used sharp threshing instrument having †Heb. mouths teeth t Such as were usual in those times and places of which see on Isa. 28. 25 28. thou shalt thresh the mountains u The great and lofty potentates of the World which set themselves against thee such persons being frequently expressed in Scripture under the notion of Hills and Mountains and beat them small and shalt make the hills as chaff 16. Thou shalt fan them x When thou hast beaten them as small as dust or chaff and the wind shall carry them away and the whirlwind shall scatter them and thou shalt rejoyce in the LORD and shalt glory in the holy One of Israel y For to him and not to thy self thou shalt ascribe thy victory over thine enemies 17. When the poor and needy seek water and there is none and their tongue falleth for thirst
East Isa. 46. 11. And then the words may be thus rendred one from the North and he shall come and one from the rising of the Sun He shall call c. But it seems more natural and easy to understand the whose context of one and the same Person even of Cyrus of whom he spake before ver 2 c. who might well be said to come both from the North and from the East from the North rather because he was a Mede by his Mother as he was a Persian by his Father or because a great part of his Army was gathered out of Media which was and in Scripture is said to be Northward in reference to Iudea Ier. 50. 9 41. and 51. 48. and because Darius the Mede was joyned with him in this expedition and from the East because Persia was directly eastward from Iudea And peradventure this work of calling upon or proclaiming Gods Name is here ascribed to him as he came from the East rather than as he came from the North because that work was not done by Darius the Mede but by Cyrus the Persian from the north and he shall come from the rising of the Sun shall he ‖ Or proclaim call upon my name z Or rather as others render it who shall call upon Or rather proclaim my name which Cyrus did in express and emphatical terms Ezra 1. 1 2. and he shall come upon princes as upon morter a Treading them down as easily as a man treadeth down morter and as the potter treadeth clay 26. Who hath declared from the beginning b Which of all your Idols did or could fortell such things as this from the beginning of the World unto this day They never yet did nor can foreknow and foretell any such things further than I think fit to reveal it to them that we may know and before time c Either in time past Or before the things came to pass that we may say d That we may be convinced and forced to acknowledge He is righteous e His Cause now pleaded is just and good He is a God indeed as he pretends to be he claims his divinity by a good title yea there is none f Heb. Surely there is none of your Gods that hath done or can do this and therefore their claim to the deity is false and foolish that sheweth yea there is none that declareth yea there is none that heareth your words g None of your Worshippers ever heard any such thing either from you or of you nor indeed doth any man hear your words because you are dumb and cannot speak 27. * verse â—… The first h I who am the first as I said before ver 4. and therefore capable of declaring or foretelling things to come from the beginning which your Idols cannot do ver 26. shall say to Zion i Do and will foretell unto my people by my Prophets things to come Behold behold them k I represent things future as if they were present and to be beheld with your eyes By them he means either 1. These things which are to come Or 2. These men either Cyrus and his Forces who came to deliver the Iews out of Babylon Or which is the same thing in effect the Iews returning from their captivity in Babylon and I will give to Jerusalem one that bringeth good tidings l A Messenger or Messengers the singular number being here put for the plural as it is in many other places to wit my Prophets who shall foretell the good tidings of their deliverance from Captivity 28. For I beheld m Heb. And I beheld I looked about me to see if I could find any of them that could certainly and of themselves foretell such future events and there was no man n Not any to wit of the idols for the word Man is sometimes used by the Hebrews of brute creatures and even of lifeless things as Isa. 34. 15. and 40. 26. and elsewhere even amongst them and there was no counseller o Though these Idols were oft consulted and by the help of the Devil did sometimes deliver Oracles yet none of them were able to give any solid and certain advice concerning future things that when I asked of them could †Heb. return answer a word p When I tried their divinity by this character they had nothing to say for themselves 29. Behold they are all vanity q This is the conclusion of the whole dispute and the just sentence which God passeth upon Idols after a fair trial they are vain things and are falsly called Gods their works are nothing r See ver 24. their molten Images s Which he mentions because their materials were most precious and more cost and art was commonly bestowed upon them for after they had been molten they used to be carved or polished and adorned but under these he synecdochically comprehends all Images whatsoever are wind t Empty and unsatisfying things which also like the wind do quickly pass away and come to nothing and confusion u Confused and deformed and useless things like that rude heap in the beginning of Gods Creation of which this very word is used Gen. 1. 2. CHAP. XLII 1. BEhold a The Prophet having in the former Chapter detected the vanity of Idols by their gross Ignorance of future things and having given one eminent instance of Gods certain Foreknowledge of things to come in the prediction of the destruction of Babylon and the deliverance of the Iews out of it by Cyrus he now addeth another more eminent remote example of it foretelleth the Coming of the Messiah and several great effects or consequences thereof Which he the rather doth because this was the person by whom the Idols were to be utterly abolished as was foretold Isa. 2. ver 18. compared with ver 2 3 4. and as it fell out in the event This having been observed not onely by Christians but even by the learned Heathens not without astonishment ment That at that time when Christ came into the world â—…dols were generally struck dumb and the Oracles ceased * Mat. 12. 18. my servant b The person of whom he here speaketh is by some supposed to be Cyrus and by others Isaiah himself and by others the People of the Iews But the most and best interpreters understand this place of Christ. And although I am sensible that some learned men have done wrong to the sacred text and to the Christian cause by expounding some places of Christ without sufficient evidence yet this is one of the many places in this Prophesie which cannot without manifest violence be applied to any other which is so evident that not onely the Generality of Christians but divers of the most learned Iews understand it of the Messiah and of him alone and pass a severe censure upon their Brethren that expound
where there is something in the Text or Context which determineth it to some other Person or People And this very crime of stoutness or hardness of heart is most justly and most frequently charged upon the Iews by their own Prophets every where because of their gross contempt of and incorrigibleness under all Gods Words and Works And the Prophet speaks this either to the Iews of his Generation Or rather to that generation which was carried Captive to Babylon whose stout-heartedness is particularly noted and reproved Zech. 7. 11 12. Compare Mal. 3. 13 14 15. that are far from Righteousness e That are not onely voyd of but enemies to Righteousness and true holiness that give up your selves to wickedness that despise my counsels and promises and threatnings 13. I bring near my righteousness f Though you are most unrighteous persons and have given me just cause to make you to know my breach of Promise as I threatned in the like case Numb 14. 34. Yet I will shew my self to be a Righteous and Faithful God making good my promise of delivering you out of Babylon after seventy years and though you think the time long and are apt to distrust the thing it self yet it shall come and that speedily I will bring it near or cause it to approach or come unto you and as it follows it shall not tarry beyond the appointed time it shall not be far off g My work of saving you from the Babylonish Captivity and my salvation shall not tarry and I will place salvation in Zion h I will bring my People from Babylon to Zion and there I will save them from all their enemies for Israel my glory i In whom I will once again glory as my People and the illustrious monuments of my glorious Wisdom and Power and Truth and Goodness whom I will make a great and glorious People though now they are mean and contemptible and in whom I will once more settle my glorious Presence and Ordinances CHAP. XLVII 1. COme down a From thy Throne as it follows and sit in the dust b Either necessarily because thou shalt have no higher seat Or voluntarily as mourners do bewailing thine approaching calamities O virgin daughter of Babylon c So called either 1. because she had not yâ—…t been humbled and conquered Or rather 2. Because she was tender and delicate as the next clause informeth us sit on the ground there is no throne d To wit for thee The empire is taken away from thee and translated to the Persians O daughter of the Caldeans for thou shalt no more be called e Either be reputed so Or rather be so for to be called is frequently put for to be as hath been divers times noted Thou shalt be reduced to great hardships and miseries tender and delicate 2. Take the Milstones f Betake thy self to the Milstones as we commonly say take thy bed or betake thy self to thy bed The meaning is Thou shalt be brought down to the basest kind of slavery which grinding at the Mill was esteemed of which see on Exod. 11. 5. Iudg. 16. 21. Iob. 31 10. Lament 5. 13. For this work was not performed by horses as now it is but by the labour of Slaves and Captives and grind meal g Grind bread-corn into meal for thy Masters use Such metonymical expressions we find Isa. 28. 28. Hose 8. 7. and elsewhere uncover thy locks h Or thine hair Take off the Ornaments wherewith such women as were free and of good quality used to cover and dress their heads This and the following passages though delivered in the form of a Command are onely Predictions of what they should be forted to do or suffer as appears from the next verse make bare the leg uncover the thigh i Gird up thy garments close and short about thee that thou mayest be fit for service and for travelling on foot and as it follows for passing over those Rivers through which thou wilt be constrained to wade in the way to the Land of thy Captivity pass over the Rivers 3. Thy nakedness shall be uncovered k Either 1. for want of raiment to cover it Or rather 2. by thine enemies in way of scorn and contumely by comparing this place with Ezek. 16. 37. 23. 29. yea thy shame shall be seen l Upon thee for thy many and great injuries done to my people I will take vengeance m As a man meets his enemy in the field to contend with thee and I will not meet thee as a man n With moderation and gentleness as those men who have not quite put off Humanity use to do but like a Lyon tearing thee to pieces to which God in such case compareth himself as Hose 5. 14. 13. 7 8. Compare Hose 11. 4. 4. As for our redeemer the LORD of hosts is his Name the Holy one of Israel o According to this version the Prophet inserteth this passage in the midst of this Prophecy against Babylon as Iacob inserteth a like passage in the midst of his Bledings and Prophecies concerning his Children Gen. 49. 18. And this may be here interposed either 1. As the reason why the Judgment here denounced should be certainly inflicted because he who had undertaken it was the Lord of hosts and therefore able to effect it and the Holy One and the Redeemer of Israel whom the Babylonians had cruelly oppressed whose quarrel God would avenge upon them and whom he had determined and promised to deliver out of their hands Or 2. As a pathetical exclamation or acclamation of Gods People for this wonderful work of breaking the staff of their oppressors which they here ascribe to God as he is their God and Redeemer whom here they make their boast of and whom they celebrate for this glorious deliverance But because these words as for are not in the Hebrew Text and therefore another word may be as conveniently supplied this verse may be and is by some learned Interpreters otherwise rendred and joyned with the foregoing words thus I will take vengeance and I will not meet thee as a man saith our Redeemer whose Name is the Lord of Hosts the Holy One of Israel For the word saith or saying is frequently understood and therefore supplied by Translators as 1 King 20. 34. Psal. 27. 8. 105. 15. and in this very Prophecy as Isa. 5. 9. 45. 14. and elsewhere 5. Sit thou silent p Through grief and shame and as mourners use to do Iob. 2. 13. Cease thy vaunting and insolent speeches thou canst say nothing for thine own justification and get thee into darkness q Thou shalt go into an obscure disconsolate and calamitous condition O daughter of the Caldeans for thou shalt no more be called the Lady of Kingdoms r The chief and glory of all Kingdomes as Isa. 13. 19. the most large
works or course of life a mans whole course being described by a way or walk Gen. 17. 1. Eph. 5. 8. nor finding thine own pleasure nor speaking thine own words p Viz. That are properly thine own i. e. thine own in opposition to what God commands proceeding from the corruption of Nature and vanity of the mind or not speaking words i. e. vainly impertinently and not suitable to the work of the day tending neither to thy profit or pleasure or rather injurious revengeful or reproachful words contrary to rest quiet and sedate composedness of the Sabbath And thus it refers to what was their usual practice upon their solemn assemblies or Sabbaths towards their poor brethren which they are charged with ver 3. and is called speaking vanity v. 9. See there and accordingly the seventy render it if thou speak not a word in anger 14 Then shalt thou delight thy self q This hath reference to the foregoing verse If thou wilt delight thy self in the Sabbath then thou shalt delight in the God of the Sabbath or thou shalt have cause to delight in the Lord viz. in his goodness and faithfulness to thee and so shalt live by faith in him as the fountain of all good as Psal. 37. 4. in the assurance of his love and favour Psal. 33. 21. and that in great abundance Psal. 36. 8. Such delights as no wicked man can have Prov. 14. 10. in the LORD and I will cause thee to * Deut. 32. 〈◊〉 ride upon the high places of the earth r Thou shalt be above the reach of danger ch 33. 16. Or it may have respect to their being brought out of Babylon which lay very low in respect of Iudea called the Earth as it is elsewhere Luke 23. 44. and high both in respect of the scituation of it as also its mountainousness Or the expression may import the subduing of their enemies as it is Deut. 33. 29. Riding is oft used for conquering Psal. 45. 4. See the note there Rev. 6. 2. The sense is they shall come out of Babylon not sneakingly as on foot but triumphantly and gloriously riding as God brought Israel out of Aegypt harnassed in good order and with an high hand or they shall ride to and fro in their Chariots at their pleasure and feed thee with the heritage of Jacob s i. e. Thou shalt enjoy the good of the land of Canaan which God had promised as an heritage to Iacob and his seed Gen. 35. 12. and feed on the fruits of it Quest. Why doth he say of the heritage of Iacob and not of Abraham or Isaac Answ. Because the whole Posterity of Iacob was within the Covenant but Ishmael and Esau one the seed of Isaac the other the seed of Abraham were both excluded thy father for the mouth of the LORD t This is to express the certainty and indubitableness of it being from the mouth of him who cannot lie see of the same expression of assurance ch 1. 20. 40. 5. And this Calvin refers both to what was spoken in the beginning of the chapter that it was in vain for those hypocrites to contend with God also as the confirmation of his promise if they would rightly observe those promises the mouth of the Lord hath spoken it he speaks of himself as of a man by a Prosopopaeia Or it may relate to the Prophet the Lord whose mouth and instrument I am hath spoken it CHAP. LIX 1 BEhold the LORDS hand is not * Num. 11. 23 Chap. 37. 27. 50. 2. shortned u He is not grown weaker then in former times as omnipotent as ever he was hand is here by a Synecdoche put for arm and so for strength because the strength of a man doth generally put forth itself in his arm and thus it is applied to God in his bringing Israel out of Aegypt Psal. 136. 12. that it cannot save neither his ear heavy x Of thick of hearing he is not like your Idol Gods that have hands and can not help and ears and cannot hear The phrases are much to the same purpose save onely that they seem to be appropriated to the double cavil or quarrel that the Jews might have with God as 1. Surely if God were not heavy or hard of hearing he could not but hear those strong cries that we put up in the days of our fast or 2. If he did hear certainly he could not help us and thus it may have respect to the beginning of the 58th chap. Or the words may be by way of confirmation and establishment and so may relate to the close of it to let them know that if they sought him as they ought and was before prescribed he was not inexorable but willing to hear and able to make good all those promises that he had made from ver 8. to the end The sum is to shew that the fault was not in God that their fasts and cries were not regarded for his â—…ar was as quick to hear as ever nor their services rewarded for his hand was as able to help as ever but the obstruction lay in their sins which is positively asserted ver 2. and a more particular account given of them in the sequel that it cannot hear 2 But your iniquities have separated y Have been as a thick wall between God and you have set him at a great distance Prov. 15. 29. between you and your God and your sins ‖ Or have made him hide have hid his face z This may be put Synechdochically for the whole Person and the Prophet speaking of God by an Anthropopathy may understand his presence and then it is hath made him hide or withdraw his presence as one that turns away his face from some noisom thing or rather his favour that though you cry to be delivered out of Babylon yet you shall not find that favour from you that he will not hear a i. e. He will not grant it thus it is used Psal. 45. 12. Hos. 5. 15. see on chap. 1. 15. see Iudg. 10. 13. 3 For * Cha. 1. 15. your hands are defiled with blood b Here the Prophet comes from a more general to a more particular charge against them by blood we are to understand either murders and bloodshed properly so called or ways of injustice extortion oppression and cruelties whereby men are deprived of a livelyhood hence hating our Brother is called murder 1 Iohn 3. 15. and the inhabitants of Ierusalem called murderers see how the Prophet phraseth their oppression Mic. 3. 1 2 3. and your fingers c This is not added to protract the discourse but to aggravate their sin q. d. Not only your hands but your fingers you are not free from the least part of injustice with iniquity your lips have spoken lies d Not only properly so called but perjuries and wronging your Neighbours by slanders and false accusations wherein he
seeing there could be no Justice found among them he would avenge the innocent himself which agrees with ver 8. and is justified by ch 63. 5. where speaking of the destruction of the Idumaeans you have the same words onely the word Fâ—…y changed for Righteousness The literal meaning is God's taking vengeance on the Chaldeans for his Peoples sake The mystical is Christs making use of his own Righteousness for the redemption of lost man being destitute of all other it sustained him 17 * Eph. 6. 14 17. 1 Thes. 5. 8. For he put on righteousness as a breast-plate q God resolving to appear as a Man of War against Babylon that did now oppress his People puts on his Arms Heb. wrapt himself and particularly his Breast-plate which he calls Righteousness to shew the justness of his Cause as also his Faithfulness in making good his Promises to his People and an helmet r As the Breast-plate is to defend the Heart and vital parts whereby God doth signifie the Innocency and justness of his Cause as well as his Faithfulness so the Helmet is to defend the Brain the fountain of the animal Spirits and therefore by this piece of armour would have us know that he is invincible As by the other that he defends a just Cause in his Truth and faithfulness so by this that he cannot be disappointed in it by reason of his Power and Invincibleness of salvation upon his head and he put on the garments of vengeance s Or Garments made of Vengeance as God is said to put on the former for their sakes whom he would preserve so he puts on these for their sakes whom he will destroy viz. his Peoples Enemies the Chaldeans and other enemies of the Jews for clothing and was clad with zeal t Either 1. Zeal to his own honour which had been given to Idols or 2. Zeal for his own People who were now in distress Or 3. Zeal and Indignation against the Babylonians who were such great oppressors of his People which are the materials that his garment of vengeance and his cloak of Zeal is made of It may be triffling to follow this Metaphor of Garments too close see of the Phrase Iudg. 6. 34. marg The sum of all these expressions is this to describe both the cause and effect together the cause was Righteousness and zeal in God the effect Salvation to his People and vengeance on his enemies as is evident from the next verse as a cloke 18 * Ch. 63 6. According to their †Heb. recompenses or deserâ—…s deeds u Heb. Recompenses or deserts i. e. he will recompense his Adversaries with those effects of his fury that they have deserved accordingly he will repay fury x A Metonymy of the Efficient for the effects of his fury to his adversaries recompense to his enemies to the islands y Or Islanders a Metonymy of the containing for the contained either Mesopotamia and other adjacent Islands encompassed by Tygris and Euphrates or those remoter Nations for the Hebrews call Nations remote from Iudaea Islands Gen. 10. 5. ch 41. 1. See on ch 20. 6. and the reason of it under the King of Babylon that thought themselves secure he will repay recompense 19 So shall they fear the name of the LORD z i. e. Either worship the Lord For the name of God is put for God himself as hath been often shewed and Fear is put for his worship Or make his name renowned from the west a Viz. The western part of the world and his glory b Or the glorious God from the rising of the sun c Viz. the Eastern parts of the World The summ is the whole World either a Synecdoche of the part for the whole or if you divide the World through the poles the one half will be East and the other West and so compriseth the whole World It shall fear and worship God and make his Name renowned laying aside their Idolatries whether you refer it to the deliverance of his people out of Babylon when they shall hear how God hath executed vengeance on his Enemies or to the Redemption by Christ and his calling of the Gentiles Mal. 1. 11. when the enemy d Either against the Babylonians as some understand it and so it is probably meant of Cyrus who shall come like a violent flood against which there is no head to be made Him God would stir up against the Babylonians for the deliverance of the Jews Or against his own People and so it may have either 1. A more particular respect to Ierusalem when Sennacherib came up against it which suits well with what God saith of him ch 8. 7 8. Or 2. More general at what time soever the Devil or his Instruments shall make violent irruptions upon the Church Rev. 12. â—…5 for powerful Enemies invading a Country are oâ—… compared to a River See on ch 18. 2. It is an allusion to the overflowing of Euphrates which by its violent inundations was wont to do much hurt and damage to the Babylonians shall come in * Rev. 12. 15. like a flood the spirit of the Lord shall ‖ Or put him to flight lift up a standard e And here again if it be taken in the first sense viz. against the Babylonians then the meaning is God himself shall as iâ—… were carry the standard in the midst of Cyrus his Army the Medes and Persians and that with a great deal of fury intimated here by the Spirit of the Lord for Spirit is often used among the Hebrews for the passions of the Soul as Anger Wrath Fury c. Or as a violent blast or gale of Wind shall help forward the violence of the torâ—…ent and if so then him by an Enallage of the Number which is frequent is put for them But if in either of the other two senses viz. with particular respect to Sennacherib then the spirit of the Lord as with a blast onely shall puâ—… him away which was made good Isa. 37. 7 36 37. Or with more general reference to the violence of Enemies against the Church then the meaning is God shall make known himself to take their part and defend them Ps. 6. 3 4 5 and cause the Enemies to give back or put them to flight as in the margin Isa. 17. 12 13 14. and that without Power but by his Spirit alone as easie as by a puff of wind Zech. 4. 6. Again if you take this as some learned men do in a spiritual sense then it notes the suddenness of the Gospels spreading itself by the Spirit in the Ministry of the Apostles and Evangelists bearing down like a flood all that opposes it the Lord Jesus Christ being lifted up in it as a Banner or Ensign but this sense though true seems to be more forced and as it relates to temporal deliverances more genuine and natural however the prophet being
of Noah And of them was the whole Earth overspread c A Truth which the old Heathens were not ignorant of though they changed the Names and mixed their Fables with it for they tell us that Saturn and his three Sons divided the World among themselves And it is apparent that their Saturn was no other than our Noah because they tell us he was the common Parent and Prince of all mankind also an Husbandman and Vine-dresser all which Noah was They say he was born of the Sea because Noah came out of the Waters That he devoured all his Children except three because Noah condemned and foretold the destruction of all the rest of the World 20. And Noah began to be an Husbandman d i. e. Was an Husbandman as he had been before The Verb to begin doth oft abound and is applied to him that continueth or repeateth an action begun before Thus Christ is said to begin to cast out Mark 11. 15. and to begin to speak Luk. 12. 1. For which in the parallel places he is said only to cast out Matth. 21. 12. and to speak Matth. 16. 6. and he planted a Vineyard 21. And he drank of the Wine and was drunken e Either through ignorance and inexperience of the nature and strength of that Liquor or through the infirmity of the Flesh which was tempted by its great and to him new pleasantness and by the refreshment he found in it under the weary labours of his Body and the sad thoughts of his mind for the desolate condition of the World and he was uncovered f Either to releive himself against the heat of the Climate and Season or from his negligence and carelessness which might easily happen because mens garments at that time were loose as they were in the following ages when breeches were not in common use and therefore were peculiarly prescribed to the Priests Exod. 28. 42. Ezek. 44. 18 19. within his Tent. 22. And Ham g Whose grown age was a great aggravation of this sin the Father of Canaan h This is here added as a reason of Canaan's Curse ver 25. saw the nakedness ‖ i. e. The secret parts oft so called as Levit. 18. and elsewhere of his Father and told his two Brethren without * i. e. Who were then without the house or room where their Father lay in that posture whom he invited to that prospect 23. And Shem and Iapheth took a Garment and laid it upon both their shoulders and went backward and covered the nakedness of their Father and their faces were backward and they saw not their Fathers nakedness 24. And Noah awoke from his Wine †i. e. From his drunkenness or from his sleep the effect of it and knew i Either by the information of his Sons Or by divine inspiration what his younger Son k Or His little Son either Ham mentioned ver 22. or Canaan mentioned in the next verse by comparing of which places it may be gathered that Canaan first saw it and told his Father Ham of it and he told it to his Brethren The latter seems here principally intended 1. Because the curse following is appropriated to him 2. Because of the title of younger or little Son which seems not to be so properly added if Ham was meant both because it doth not appear that he was the youngest for wheresoever these three Brethren are mentioned he is always put in the middle place and because that addition seems to be unnecessary and impertinent to the present business which if Canaan be intended is proper and pertinent by way of distinction to shew that he spake of his Grandson oâ—… his Sons Son Object He calleth him his Son Answ. Grand-children are frequently called their Grand-fathers Sons in Scripture as Gen. 29. 5. 2 Sam. 19. 24. 1 Chron. 1. 17. had done unto him 25. And he said l Not from the passion of revenge but by divine inspiration and the Spirit of Prophesie Cursed m i. e. Hateful to God abhorred by men miserable in his person and posterity be Canaan n Quest Seeing Ham committed the crime why is the curse inflicted upon his Son Canaan Answ. 1. When Canaan is mentioned Ham is not exempted from the curse but rather more deeply plunged into it whilest he is pronounced accursed not only in his person which is manifestly supposed by his commission of that sin for which the curse was inflicted but also in his posterity which doubtless was a great aggravation of his grief As on the contrary Ioseph is said to be blessed when his Children are blessed Gen. 48. 15 16. 2. It seems therefore very probable from these words and the Hebrew Doctors and others affirm it that Canaan did partake with his Father in the sin yea that he was the first discoverer of his Fathers shame 3. Canaan is particularly mentioned by the spirit of Prophesâ—…e in regard of the future extirpation of that people and this is here remembred for the encouragement of the Israelites who were now in their expedition against them 4. This may be an ellipsis or defect of the word Father for such relative words are oft-times omitted and understood in Scripture as Matth. 4. 21. Iames of Zebedee for the Son of Zebedee Ioh. 19. 25. Mary of Clâ—…opas for the wife of Cleopas Act. 7. 16. Emmor of Sychem for the Father of Sychem as our English Translation rightly supplies it from Gen. 33. 19. Thus Goliah is put for Goliahs Brother as is evident by comparing 2 Sam. 21. 19. with 1 Chron. 20 5. So here Canaan may be put for the Father of Canaan as the Arabick Translation hath it that is Ham as the seventy here render it And though Ham had more Sons yet he may be here described by his relation to Canaan because in him the Curse was more fixed and dreadful reaching to his utter extirpation whilst the rest of Hams posterity in after ages were blessed with the saving knowledge of the Gospel a Servant of Servants o i. e. The vilest and worst of Servants as vanity of vanities is the greatest vanity Eccles. 1. 2. and great wickedness Hos. 10. 15. is in the Hebrew wickedness of wickedness and King of Kings is put for the chief of Kings shall he be unto his Brethren 26. And he said Blessed be the Lord God of Shem p Quest. What is this to Sem For it is not Sem but God who is here blessed Answ. 1. Shem also is here blessed and that in the highest degree because the Lord hath here declared himself to be Shems God Now for God to be said to be any mans God is every where mentioned as the height of blessedness See Gen. 17. 7. Psal. 144. 15. Ier. 31. 33. Matth. 22. 32. But the phrase is here justly varied The curse is fixed upon Ham because man alone is the Author of his own sin and the cause of his ruine
But because God is the Author and Fountain of all the good that man either doth or receiveth therefore the blessing is emphatically given to God who only doth the work and of right is to receive all the glory yet so as it redounds to Shem also And Shem is here peculiarly mentioned not Iapheth both for the comfort of the Israelites whose Progenitor he was and because this blessing was first seated and long continued in Shems Posterity alone Iapheths Posterity being for a long time excluded from it and because the Lord Christ who is often called the Lord and God in Scripture did take Flesh from Shem and so the Incarnation of Christ may be here foretold and Shem highly honoured and blessed in this that he should be the Father of Christ according to the Flesh Rom. 9. 5. Answ. 2. This may be a short and abrupt manner of speech which is frequent in the Hebrew Tongue and it may signifie that Shem should be so eminently blessed that men beholding it should be wrapt up into admiration and break forth into the praises of that God who gave such gifts unto men and did so great things for Sâ—…m Answ. 3. The words may be otherwise rendred either thus bâ—…essed O Lord God let Shem be i. e. Do thou bless him So it is only the construct form Elohe for the absolute Elohim which is not unusual in Scripture or thus Blessed of the Lord God be Shem or shall Shem be So here is only a defect of the Hebrew particle min which is oft wanting and Canaan shall be †Heb. Servant to them his Servant 27. God shall ‖ Or perswade enlarge Iapheth q Or Enlarge to Iapheth understand here his place as Gen. 26. 22. Psal. 4. 1. or his border Which was very literally made good to him because he had a very numerous Posterity and by them he possessed the largest part of the World even all Europe a great part of Asia and as it is probable America also Or God shall perswade Iapheth to do what follows to dwell in Shems Tents where God dwelleth and so to be re-united to his Brother Shem both in affection and in Religion in both which the Gentiles the greatest part of whom were Iapheths Posterity were for a long time at an irreconcileable distance from the Jews and he shall dwell in the Tents of Shem r i. e. Shall be of the same Church with Shem i. e. of the Church which is called in Scripture the Tents or Tabernacles of Iudah or of Iacob or in general of the Saints Zach. 12. 7. Mal 2. 12. Revel 20. 9. and here of Shem in whose Posterity the Church was first and longest settled And to dwell with another notes friendly association and communion with him as when God is said to dwell with men And when the Wolf is said to dwell with the Lamb Isa. 11. 6. Possibly this may note Iapheths Succession into Shems Tents or coming into their place and stead or the calling of the Gentiles together with the rejection of Jews as the Reubenites are said to dwell in the Tabernacles of the Hagarens whom they subdued and expelled 1 Chron 5. 10. and Canaan shall be †Heb. servant to them his Servant s This was eminently accomplished For though Shem and Iapheth in their Posterity did successively conquer and rule one over the other yet none of Hams Posterity did ever bear rule over Iapheth but Ham though for a time he bore sway in his Son Nimrod yet that dominion soon expired and the Assrrians Chaldeans Grecians and Romans ruled the World for a succession of many Ages and Hams people were constantly their Servants and Subjects 28. And Noah lived after the Flood three hundred and fifty years t Which reacheth to the fifty eighth year of Abrahams Age as the Jews note And so we have a manifest account of the propagation of Religion from the beginning of the World to this day Noah received it from his Parents who had the account of it from their first Father Adams own mouth and transmitted it to Abraham and its descent from him to the Jews and by the Jews to others is sufficiently known Within this time also Noah saw the Building of Babels Tower the horrid Wickedness and Idolatry of his Children and the bloody Wars which even then arose between some of them 29. And all the days of Noah were nine hundred and fifty years u Here is an omission of that solemn clause used in all the preceding Generations and he begat Sons and Daughters which implies that Noah had no more than these three Sons which also appears from the 19th verse of this Chapter and he died CHAP. X. THis Chapter though it may seem to some unprofitable as consisting almost wholly of Genealogies yet hath indeed great and manifold uses 1. To shew the true original of the several Nations about which all other Authors write idlely fabulously and falsly and thereby to manifest the Providence of God in the Government of the World and Church and the Truth and Authority of the Holy Scriptures 2. To discover and distinguish from all other Nations that People or Nation in which Gods Church was to be and from which Christ was to come 3. That Noahs Prophecy concerning his three Sons might be better understood and the accomplishment of it made evident 4. To explain divers prophetical predictions and other passages of Scripture as will appear in the sequel For the better understanding of this Chapter compare with it 1 Chron. 1 from ver 4. to 24. And consider these three things 1. In the search of these Genealogies we must avoid both carelessness for the reasons now mentioned and excessive curiosity about every particular person here named and the people sprung from him which is neither necessary nor profitable nor indeed possible now to find out by reason of the great changes of names through length of time loss of antient Records differences of Languages extinction of Families conquest and destruction of Nations and other causes It may suffice that divers of them and those the most eminent are evident and discernable at this day as will appear in the progress by which we may and ought to presume the Truth of the rest whose Names are lost in the publick confusions of the World in former Ages of whom I shall therefore be silent and only speak of the principal persons and that briefly 2. The same People which were originally seated in one place did oft-times thift there places or at least sent forth Colonies and that sometimes into places far distant from their Brethren as appears from the antient and famous expeditions mentioned in Sacred and Prophane story So you must not wonder if you meet with the same People in divers Countries 3. In general the World was divided into three parts whereof the more Eastern parts were allotted to Shem and his Issue the more Southern parts to Ham
Compiâ—…acy with David and against Saul as appears by comparing Dâ—…eg's Answer with Saul's enquiry 1 Sam. 22. 7 8. rather than to speak righteousness i i. e. The whole and naked Truth without any such lying or Malitious Comment upon it which was but an Act of Justice due from thee to any Man and much more on the behalf of so innocent and Sacred a Person Selah 4. Thou lovest all devouring words k Such as might swallow up and destroy an whole Family at once ‖ Or the deceitfuâ—… Tongâ—…e O thou deceitful tongue 5. God shall likewise l i. e. Totally and unavoidably as thou didst destroy the Priests †Heb. beat thee down destroy thee for ever he shall take thee away and pluck thee m i. e. Violently and Irresistibly and suddenly remove thee as the Hebrew word signifies out of thy dwelling-place n From thy House and Lands and all the Wages of thy unrighteousness Or out of his i e. the Lord's Tabernacle in which thou didst seek and take the Mattes of thy Slaunders and from which thou didst cut of the Lords Priests Therefore God shall Excommunicate thee from his Presence and from the Society of the Faithful and root thee out o Though thou seemest to have taken very deep Rooting and to be the more firmly settled for this barbarous Cruelty yet God shall pluck thee up by the very Roots and destroy thee both Root and Branch of the land of the living p Out of this World as the Phrase is taken Isa. 53. 8. Ezek. 32. 32. and elsewhere Which was very Terrible to him who had all his Portion in this World Selah 6. The righteous also shall see q To wit thy Remarkable downfal and Consequently shall survive thee in spâ—…ght of all thy Power and Malice against them and fear r Both reverence Gods just Judgment upon thee and be afraid of provoking God to send like Judgment upon them and shall laugh at him s Not taking Pleasure in his Ruin as such but onely in the Glory of Gods justice Vindicated thereby Revel 18. 20. and deriding their Vain and Carnal Confidence in their wicked Courses 7. Lo this is the man t These are the Triumphant Words of the Righteous This is the great and Famous man take special Notice of him and of his doleful end that made not God his strength u That trusted and feared Saul more than God and was willing to purchase Saul's Favour with Gods Displeasure but trusted in the abundance of his riches x Thought himself secure in his great and growing Wealth without God's Protection or Blessing and strengthned himself in his ‖ Or 〈◊〉 wicedness 8. But I am like * Or rather 〈◊〉 a green olive-tree y When Doeg and his Brethren shall Wither and Perish I who have made God my Refuge I whom he despised and Persecuted and thought to be in a desperate Condition shall be established and flourish in the house of God z Either 1. in God's Church or among his People Or 2. In God's Tabernacle from which Dâ—…eg shall be plucked away v. 5. and from which I am now banished by the Tyranny and Malice of this Man and his Confederates But I doubt not I shall be restored to it and dwell in it all the days of my Life which is the one thing that I desire Psal. 27. 4. I trust in the mercy of God for ever and ever * Psal. 92. 13 14. Hos. 14. 6. 9. I will praise thee for ever because thou hast done it * i. e. Destroyed Doeg and all mine and thine implacable Enemies and Established in the Throne and in thy House of which I am no less assured than if it were already done and I will wait on thy name ‖ I will continue in thy way placing my whole Trust and Confidence in thy Power and Goodness and Faithfulness all which are called God's Name and not turn aside to any Crooked paths for my Deliverance as others do Psal. 125. 5. for it is good before thy saints †i. e. In the Eyes of thy Saints They whose Judgments onely are to be valued approve of this Practise of trusting God and keeping his way as the wisest and safest Course and have ever found it so to be by their own Experience however Doeg and his Complices account it meer â—…olly and the the ready way to Ruin But the last Words of this Clause may very Conveniently be joyned with the former Clause thus I will wait upon thy Name before thy Saints which seems best to suit with the first Clause I will praise thee which surely was meant of Praising God publickly or before the Saints and then it follows Conveniently And in the mean time I will wait on thy Name in the Presence of thy Saints who shall plainly see that I do so by the whole Course of my Life And those Words for it is good may be inclosed within a Parenthesis as is very usual in Scripture and may be referred Either to God's Name for thy Name is good or to wait on it for it is good to wait upon it PSAL. LIII To the chief musician upon Mahalath a Maschil a Psalm of David This Psalm some few Words excepted is wholly the same with Psal. 14. and therefore the Reader must resort thither for the Interpretation of it And it is repeated Partly because the matter of it is so important and necessary to be known and considered and Partly because there arose some new and suitable Occasion which made David sing it a second time and that with some small Alterations And the Compiler or Compilers of David's Psalms had so great a Reverence for their Composer whom they knew to be guided by divine Inspiration that they would not lose any of his Fragments and therefore repeated this Psalm with the Variations which he had made a This also seems to be the Name of a musical Instrument or Tune Wherein as in the rest of them it is better to Confess our Ignorance as the Hebrew Doctors themselves do than to give way to Vain and groundless Conjectures about them 1. THe * Psal. 10. 4. 14. 1. c. fool hath said in his heart There is no God corrupt are they and have done abominable iniquity * Rom. 3. 10. there is none that doth good 2. God looked down from heaven upon the children of men to see if there were any that did understand that did seek God 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one 4. Have the workers of iniquity no knowledge who eat up my people as they eat bread they have not called upon God 5. There †Heb. they â—…ed a Fear were they in great fear where no fear was b i. e. Where there was no great nor sufficient Cause of
Fear See Levit. 26. 36. Deut. 28. 65. Iob 15. 21. Prov. 28. 1. They who designed to secure themselves from all Fear and Danger by their Contempt of God and by the Persecution of good Men and by other wicked Courses were by those means filled with the Terrors which they sought to avoid for God hath scattered the bones c Hath not onely broken their Bones i. e. Their strength and force which is oft noted by the Bones as Psal. 6. 2. and 31. 10. and 51. 8. but also dispersed them hither and thither so as there is no Hopes of a Re-union and Restauration of him that encampeth against thee d i. e. Against my People expressed v. 4. or Israel or Zion as it is in the next Verse thou e Thou Oh Zion or Ierusalem which they besiege hast put them to shame f For the great and strange disappointment of their Hopes and Confidence It was a great Reproach to them for such numerous and mighty Forces to be baffled and Conquered by those whom they thought to swallow up at a Morsel because God hath despised them g Or Rejected them Cursed them Therefore it is no wonder if they could not stand before thee 6. †Heb. who will give Salvations c. O that the salvation of Israel were come out of Zion when God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad PSAL. LIV. To the chief musician on Negiroth Maschil a Psalm of David * 1 Sam. 23. 6 26 1. when the Ziphims came and said to Saul Doth not David hide himself with us a Of which he speaks 1 Sam. 23. though they did seek to betray him a second time 1. SAve me O God by thy Name b i. e. By thy own strength as the next Words explain it because I have no other Refuge Or for thy Name i. e. For thy own Glory which is concerned in my Deliverance and judge me c i. e. Judge or give Sentence for me or plead my Cause as this Phrase is oft taken as we have seen by thy strength 2. Hear my prayer O God give ear to the words of my mouth 3. For * Psal. 86. 14. strangers d The Ziphites whom though Israelites he calls Strangers in regard of their Barbarous and perfidious Disposition and Carriage towards him by which they shewed themselves to be estranged from God as the wicked are said to be Psal. 58. 3. and from the Common-wealth of Israel and from all the Laws of Piety and Humanity For which Causes he calls such Persons Heathens Psal. 59. 5. and elsewhere are risen up against me and oppressors seek after my soul they have not set God before them e They cast off all Regard to thy Presence and Authority and all Fear of thy Judgements Selah 4. Behold f Consider it and see the Vanity of all your wicked Practices against me God is mine helper * Psal. 118. 7. the LORD is with them that uphold my soul g He fights for them and on my behalf and therefore against all mine Enemies 5. He shall reward evil unto †Heb. those that 〈◊〉 me mine Enemies cut them off in thy truth h Or for or according to thy Truth whereby thou art engaged to fulfil thy Promises made to me and thy Threatnings denounced against thine and mine implacable Enemies 6. I will freely i Not by Constraint as many do because they are obliged to it and cannot neglect it without Shame and Inconvenience to themselves but with a willing and Cheerful mind which thou lovest in and above all Sacrifices sacrifice unto thee I will praise thy name O LORD for it k Either thy Name Or rather to Praise thy Name is good l i. e. An act of Justice and Piety and Gratitude 7. For he hath delivered me out of all trouble and mine eye hath seen m He speaks of it as a thing already done Either to express his assurance of it Or because this Psalm was made after it was done his desire n Or thy Vengeance Which may be understood out of v. 5. But there is no necessity of any Supplement the Words in the Hebrew run thus Mine eye hath looked upon mine Enemies Either with Delight as this Phrase signifies Psal. 22. 17. and 27. 4. and elsewhere Or without Fear or Shame I shall not be afraid to look them in the Face having God on my side upon mine Enemies PSAL. LV. The ARGUMENT This Psalm was certainly Composed by David when he was greatly distressed and Persecuted Either by Saul or rather by Absalom and betrayed by some pretended or former Friend To the chief musician on Neginoth Maschil a Psalm of David 1. GIve ear to my prayer O God and hide not thy self a Turn not away thy Face and Ear as one resolved not to hear nor Help from my supplication 2. Attend unto me and hear me I mourn in my complaint and make a noise b For my Misery is very great and sorceth Tears and bitter Cries from me 3. Because of the voyce c i. e. Their Clamours and Threats and Slanders and insolent Boastings all which are hateful to thee as well as Injurious to me of the enemy because of the oppression of the wicked for they cast iniquity upon me d The Sence is Either 1. They make me the great Object of their wicked and injurious and mischievous Practises Or 2. They lay many Crimes to my Charge or falsly as if by my Wickedness I was the cause of all my Calamities and in wrath they hate me e Their Anger and Rage against me is no sudden and Transitory Passion but is boyled up into Malice and Hatred 4. My heart is sore pained f With pains like those of a Travelling Woman as the Word signifies My Heart which hath commonly supported me in my Distresses is now ready to sink within me Therefore Lord Pity and Help me within me and the terrors of death g Either deadly Terrors such as seize upon Men in the Agonies of Death or Fear of Death which is the more grievous to me because my Death will reflect Dishonour upon thee and bring many Miseries upon the People are fallen upon me 5. Fearfulness and trembling are come upon me and horror hath †Heb covered me overwhelmed me 6. And I said O that I had wings like a dove h Which being fearful and pursued by Birds of prey flyes away and that very swiftly and far and into solitary Places where it hides and secures it self in the Holes of the Rocks or in some other secret and safe place All which fitly represents David's present Disposition and Desire Or that I might or where I might be at Rest or dwell in some settled and safe place and be delivered from those uncertainties and wandrings to which I am now exposed